Anguttara Nikaya
009. Theravaggo Ý Elder bhikkhus
1. Vahanasuttam Ý The elder bhikkhu Vahana
81. At one time The Blessed One was living on the bank of the Gaggara pond. Venerable Vahana approached The Blessed One, worshipped, sat on a side and said:
ßVenerable sir from how many things is the Thus Gone One free, detached, released and abide with an unrestricted mind?
ßVahana, the Thus Gone One is free, detached, released and abide with an unrestricted mind in these ten things. What ten?
Vahana, the Thus Gone One is free, detached, released and abide with an unrestricted mind in matter, ... re ... in feelings, ... re ... in perceptions, ... re ... in determinations, ... re ... in consciousness, ... re ... in birth, ... re ... in decay, ... re ... in death, ... re ... in unpleasantness and the Thus Gone One is free, detached, released and abide with an unrestricted mind in defilements. Vahana, like a blue lotus, white lotus or a red lotus born and developed in the water stand out, gone beyond the water not soiled by the water, in the same manner the Thus Gone One is free, detached, released and abide with an unrestricted mind in these ten things.
2. Anandasuttam Ý Venerable Ananda
82. Venerable Ananda approached The Blessed One, worshipped, sat on a side and The Blessed One said:
ßAnanda, the bhikkhu without faith should grow, develop and increase in this dispensaton is not a possibility.
Ananda, the unvirtuous bhikkhu should grow, develop and increase in this dispensaton is not a possibility.
Ananda, the not learned bhikkhu should grow, develop and increase in this dispensaton is not a possibility.
Ananda, the unruly bhikkhu should grow, develop and increase in this dispensaton is not a possibility.
Ananda, the bhikkhu with evil friendship should grow, develop and increase in this dispensaton is not a possibility.
Ananda, the lazy bhikkhu should grow, develop and increase in this dispensaton is not a possibility.
Ananda, the forgetful bhikkhu should grow, develop and increase in this dispensaton is not a possibility.
Ananda, the dissatisfied bhikkhu should grow, develop and increase in this dispensaton is not a possibility.
Ananda, the bhikkhu with evil desires should grow, develop and increase in this dispensaton is not a possibility.
Ananda, the bhikkhu with wrong view should grow, develop and increase in this dispensaton is not a possibility.
Ananda, the bhikkhu endowed with these ten things should grow, develop and increase in this dispensaton is not a possibility.
Ananda, the bhikkhu with faith should grow, develop and increase in this dispensaton is a possibility.
Ananda, the virtuous bhikkhu should grow, develop and increase in this dispensaton is a possibility.
Ananda, the learned bhikkhu should grow, develop and increase in this dispensaton is a possibility.
Ananda, the suave bhikkhu should grow, develop and increase in this dispensaton is a possibility.
Ananda, the bhikkhu with spiritual friendship should grow, develop and increase in this dispensaton is a possibility.
Ananda, the bhikkhu with aroused effort should grow, develop and increase in this dispensaton is a possibility.
Ananda, the bhikkhu with established mindfulness should grow, develop and increase in this dispensaton is a possibility.
Ananda, the satisfied bhikkhu should grow, develop and increase in this dispensaton is a possibility.
Ananda, the bhikkhu with few desires should grow, develop and increase in this dispensaton is a possibility.
Ananda, the bhikkhu with right view should grow, develop and increase in this dispensaton is a possibility.
Ananda, the bhikkhu endowed with these ten things should grow, develop and increase in this dispensaton is a possibility.
3. Punniyasuttam Ý Venerable Punniya
83. Venerable Punniya approached The Blessed One, worshipped, sat on a side and said:
ßVenerable sir, why do I understand the Teaching of the Thus Gone One on a certain day and not understand the Teaching of the Thus Gone One on another day?
ßPunniya, the bhikkhu has faith, does not approach, with that much, the Teaching of the Thus Gone One is not understood. Punniya, when the bhikkhu has faith and approaches, then the Teaching of the Thus Gone One is understood.
Punniya, when the bhikkhu has faith, approaches, does not associate, ... re ... associates, does not question, ... re ... questions, does not listen attentively, ... re ... listens to the Teaching attentively, does not bear the Teaching ... re ... bears the Teaching, does not search meanings in the Teaching ... re ... searches meanings in the Teaching, knowing the Teaching and the meanings does not lead a life accordingly ... re ... Knowing the Teaching and meaning leads a life accordingly, does not talk good polite words to explain the meaning to others ... re ... Talks good polite words and explains the meaning to others, does not advise, incite and make the hearts of the co-associates light, until then the Teaching of the Thus Gone One is not understood.
Punniya, when the bhikkhu has faith, approaches, associates, questions, listens to the Teaching attentively, bears the Teaching, searches meanings in the Teaching and Knowing the Teaching and meaning leads a life accordingly, Talks good polite words and explains the meaning to others, advises, incites and makes the hearts of the co-associates light, then the Teaching of the Thus Gone One is thoroughly understood.
4. Byakaranasuttam Ý Declaring
84. Venerable Mahamoggallana addressed the bhikkhus:
ßHere, friends, a bhikkhu would declare: 'Birth is destroyed, the holy life is lived, what should be done is done. I know, there is nothing more to wish.' Then the Thus Gone One or a disciple of the Thus Gone One, or someone clever in attaining the higher states of the mind, and clever in knowing the minds of others, the range of movement of the mental faculties of others questions, asks for reasons and studies together with him. Then he finds himself barren, crushed to bits and in misfortune.
The Thus Gone One or a disciple of the Thus Gone One, or someone clever in attaining the higher states of the mind, and clever in knowing the minds of others, the range of movement of the mental faculties of others reads his mind as to why the venerable one declared- Birth is destroyed, the holy life is lived, what should be done is done. I know, there is nothing more to wish?.
The Thus Gone One or a disciple of the Thus Gone One or someone clever in attaining the higher states of the mind, and clever in knowing the minds of others, the range of movement of the mental faculties of others cognizing his mind knows:
The venerable one is angry, and abides with a mind overcome by anger. A mind overcome by anger is decrease in the dispensation, declared by the thus Gone One.
The venerable one is grudging, and abides with a mind overcome by grudges. A mind overcome by grudges is decrease in the dispensation, declared by the thus Gone One.
The venerable one is hypocritical, and abides with a mind overcome by hypocrisy A hypocritical mind is decrease in the dispensation, declared by the thus Gone One.
The venerable one is malicious, and abides with a mind overcome by malice. A mind overcome by malice is decrease in the dispensation, declared by the thus Gone One.
The venerable one is jealous, and abides with a mind overcome by jealousy. A mind overcome by jealousy is decrease in the dispensation, declared by the thus Gone One.
The venerable one is selfish, and abides with a mind overcome by selfishness. A mind overcome by selfishness is decrease in the dispensation, declared by the thus Gone One.
The venerable one is crafty, and abides with a mind overcome by craftiness. A mind overcome by craftiness is decrease in the dispensation, declared by the thus Gone One.
The venerable one is deceptive, and abides with a mind overcome by deception. A mind overcome by deception is decrease in the dispensation, declared by the Thus Gone One.
The venerable one has evil desires and abides with a mind overcome by evil desires. A mind overcome by evil desires is decrease in the dispensation, declared by the thus Gone One.
The venerable one should further become wakeful to gain the lowest distinction before the end A miserable end is decrease in the dispensation, declared by the thus Gone One.
Friends, the bhikkhu without dispelling these ten things should grow, develop and increase in this dispensaton is not a possibility. Friends, the bhikkhu dispelling these ten things should grow, develop and increase in this dispensaton is a possibility.
5. Katthisuttam Ý Boasting
85. At one time venerable Mahacunda lived in Ceti, in his native land. Venerable Mahacunda addressed the bhikkhus from there:
ßHere, friends, the bhikkhu boasts much of his attainments-'I attain to and rise from the first higher state of mind. I attain to and rise from the second higher state of mind. I attain to and rise from the third higher state of mind. I attain to and rise from the fourth higher state of mind. I attain to and rise from the sphere of space. I attain to and rise from the sphere of consciousness. I attain to and rise from the sphere of nothingness. I attain to and rise from the sphere of neither perception nor non-perception. I abide in the cessation of perceptions and feelings, and rise from it.
Then the Thus Gone One or a disciple of the Thus Gone One or someone clever in attaining the higher states of the mind, and clever in knowing the minds of others, the range of movement of the mental faculties of others, questions, asks for reasons and studies together with him. Then he finds himself barren, crushed to bits and in misfortune.
The Thus Gone One or a disciple of the Thus Gone One or someone clever in attaining the higher states of the mind, and clever in knowing the minds of others, the range of movement in the the mental faculties of others, reads his mind as to why the venerable one boasted- `I attain to and rise from the first higher state of the mind ... re ... I abide in the cessation of perceptions and feelings and rise from it.?.
The Thus Gone One or a disciple of the Thus Gone One or someone clever in attaining the higher states of the mind, and clever in knowing the minds of others, the range of movement of the mental faculties of others cognizing his mind knows:
Since long the venerable one has been inconsistent in his virtues, with broken, fissured and spotted virtues. The venerable one is not virtuous, lack of virtues is decrease in the dispensation of the Thus Gone One.
The venerable one is without faith. Lack of faith is decrease in the dispensation of the Thus Gone One.
The venerable one has learnt little and is not well behaved. Little learning is decrease in the dispensation of the Thus Gone One.
The venerable one is unruly, unruliness is decrease in the dispensation of the Thus Gone One.
The venerable one associates evil friends. Evil friendship is decrease in the dispensation of the Thus Gone One.
The venerable one is lazy. Laziness is decrease in the dispensation of the Thus Gone One.
The venerable one is forgetful. Forgetfulness is decrease in the dispensation of the Thus Gone One.
The venerable one is a deceit. Deceitfulness is decrease in the dispensation of the Thus Gone One.
The venerable one is hard to support. To be supported with difficulty is decrease in the dispensation of the Thus Gone One.
The venerable one is not wise. Lack of wisdom is decrease in the dispensation of the Thus Gone One.
Friends, it is like someone telling his friend, `Friend, when you need money ask me, I will give you money. When the need arises he goes to his friend for money and tells him, give me some money. His friend says: Friend, dig here. The other one digging for the money does not find it and says: Friend, you told me lies, there is no money. The other says, Friend, I did not tell lies, dig here and find it and shows a second plce to dig. Digging there too he does not find the money and says: Friend, you told me lies, there is no money. The other says, Friend, I did not tell lies, dig here and find it and shows a third plce to dig. Digging there too he does not find the money. and says: Friend, you told me lies, there is no money. The other says, Friend, I did not tell lies, it is a derangement in my mind'.
In the same manner, friends, the bhikkhu boasts much of his attainments-'I attain to and rise from the first higher state of mind. I attain to and rise from the second higher state of mind. I attain to and rise from the third higher state of mind. I attain to and rise from the fourth higher state of mind. I attain to and rise from the sphere of space. I attain to and rise from the sphere of consciousness. I attain to and rise from the sphere of nothingness. I attain to and rise from the sphere of neither perception nor non-perception. I abide in the cessation of perceptions and feelings, and rise from it.
Then the Thus Gone One or a disciple of the Thus Gone One or someone clever in attaining the higher states of the mind, and clever in knowing the minds of others, the range of movement of the mental faculties of others, questions, asks for reasons and studies together with him. Then he finds himself barren, crushed to bits and in misfortune.
The Thus Gone One or a disciple of the Thus Gone One or someone clever in attaining the higher states of the mind, and clever in knowing the minds of others, the range of movement in the mental faculties of others, reads his mind as to why the venerable one boasted- `I attain to and rise from the first higher state of the mind ... re ... I abide in the cessation of perceptions and feelings and rise from it.?.
The Thus Gone One or a disciple of the Thus Gone One or sosmeone clever in attaining the higher states of the mind, and clever in knowing the minds of others, the range of movement of the mental faculties of others cognizing his mind knows:
Since long the venerable one has been inconsistent in his virtues, with broken, fissured and spotted virtues. The venerable one is not virtuous, lack of virtues is decrease in the dispensation of the Thus Gone One.
The venerable one is without faith. Lack of faith is decrease in the dispensation of the Thus Gone One.
The venerable one has learnt little and is not well behaved. Little learning is decrease in the dispensation of the Thus Gone One.
The venerable one is unruly, unruliness is decrease in the dispensation of the Thus Gone One.
The venerable one associates evil friends. Evil friendship is decrease in the dispensation of the Thus Gone One.
The venerable one is lazy. Laziness is decrease in the dispensation of the Thus Gone One.
The venerable one is forgetful. Forgetfulness is decrease in the dispensation of the Thus Gone One.
The venerable one is a deceit. Deceitfulness is decrease in the dispensation of the Thus Gone One.
The venerable one is hard to support. To be supported with difficulty is decrease in the dispensation of the Thus Gone One.
The venerable one is not wise. Lack of wisdom is decrease in the dispensation of the Thus Gone One.
Friends, the bhikkhu without dispelling these ten things should grow, develop and increase in this dispensaton is not a possibility. Friends, the bhikkhu dispelling these ten things should grow, develop and increase in this dispensaton is a possibility.
6. Adhimanasuttam Conceit
86. At one time venerable Mahakassapa was abiding in the squirrels' sanctuary in the bamboo grove in Rajagaha. Venerable Mahakassapa addressed the bhikkhus from there.
ßHere, friends, the bhikkhu declares: `Birth is destroyed, the holy life is lived, my duties are done. I know there is nothing more to wish.' Here, friends, a bhikkhu would declare: 'Birth is destroyed, the holy life is lived, what should be done is done. I know, there is nothing more to wish.' Then the Thus Gone One or a disciple of the Thus Gone One, or someone clever in attaining the higher states of the mind, and clever in knowing the minds of others, the range of movement of the mental faculties of others questions, asks for reasons and studies together with him. Then he finds himself barren, crushed to bits and in misfortune.
The Thus Gone One or a disciple of the Thus Gone One, or someone clever in attaining the higher states of the mind, clever in knowing the minds of others, the range of movement of the mental faculties of others reads his mind to see why the venerable one declared- Birth is destroyed, the holy life is lived, what should be done is done. I know, there is nothing more to wish?.
The Thus Gone One or a disciple of the Thus Gone One or someone clever in attaining the higher states of the mind, clever in knowing the minds of others, the range of movement of the mental faculties of others cognizing his mind knows:
The venerable one is conceited, on account of conceit perceives, the not realized is realized, the not done is done and the not attained is attained. It is on account of conceit that he declares. `Birth is destroyed, the holy life is lived, what should be done is done. I know, there is nothing more to wish. '
The Thus Gone One or a disciple of the Thus Gone One, or someone clever in attaining the higher states of the mind, clever in knowing the minds of others, the range of movement of the mental faculties of others reads his mind to see why the venerable one declared- Birth is destroyed, the holy life is lived, what should be done is done. I know, there is nothing more to wish?.
The Thus Gone One or a disciple of the Thus Gone One or someone clever in attaining the higher states of the mind, clever in knowing the minds of others, the range of movement of the mental faculties of others cognizing his mind knows:
The venerable one is learned, bears and accumulates the Teaching that is good at the beginning, middle and end, full of meaning even in the letters and completely declaring the pure and complete holy life. That Teaching he recites and experiencing it with the mind penetrates it and straightens his view. Therefore the venerable one is conceited, on account of conceit perceives, the not realized is realized, the not done is done and the not attained is attained. It is on account of conceit that he declares. `Birth is destroyed, the holy life is lived, what should be done is done. I know, there is nothing more to wish.'
The Thus Gone One or a disciple of the Thus Gone One or someone clever in attaining the higher states of the mind, clever in knowing the minds of others, the range of movement of the mental faculties of others cognizing his mind knows:
The venerable one is covetous and abides with a coveting mind, for most of the time. The mind overome by covetousness is decrease in the dispensation declared by the Thus Gone One.
The venerable one is angry and abides with an angry mind, for most of the time. The mind overome by anger is decrease in the dispensation declared by the Thus Gone One.
The venerable one abides with sloth and torpor, for most of the time. The mind overome by sloth and torpor is decrease in the dispensation declared by the Thus Gone One.
The venerable one is unbalanced and abides with an unbalanced mind, for most of the time. The unbalanced mind is decrease in the dispensation declared by the Thus Gone One.
The venerable one has doubts and abides with a doubting mind, for most of the time. The mind with doubts is decrease in the dispensation declared by the Thus Gone One.
The venerable one is fond of activity and abides attached to activity for most of the time. The attachment to activity is decrease in the dispensation declared by the Thus Gone One.
The venerable one is fond of talking and abides talking for most of the time. The attachment to talk is decrease in the dispensation declared by the Thus Gone One.
The venerable one is fond of sleep and abides attached to sleep for most of the time. The attachment to sleep is decrease in the dispensation declared by the Thus Gone One.
The venerable one is fond of company and abides attached to company for most of the time. The attachment to company is decrease in the dispensation declared by the Thus Gone One.
The venerable one should further become wakeful to gain the lowest distinction before the end A miserable end is decrease in the dispensation, declared by the thus Gone One.
Friends, the bhikkhu without dispelling these ten things should grow, develop and increase in this dispensaton is not a possibility. Friends, the bhikkhu dispelling these ten things should grow, develop and increase in this dispensaton is a possibility.
7. Nappiyasuttam Ý Not agreeable
87. The Blessed One addressed the bhikkhus on account of a bhikkhu who had passed away.
ßHere, bhikkhus, the bhikkhu is one who settles disputes, he does not praise the settling of disputes. This thing conduces to non-agreeability, non-reverence, non-development inequality and non-unity.
Again, bhikkhus, the bhikkhu does not like the training, he does not talk in praise of the training. This thing conduces to non-agreeability, non-reverence, non-development inequality and non-unity.
Again, bhikkhus, the bhikkhu is with evil desires, he does not praise the training of desires. This thing conduces to non-agreeability, non-reverence, non-development inequality and non-unity.
Again, bhikkhus, the bhikkhu is with anger, he does not praise the training to dispel anger. This thing conduces to non-agreeability, non-reverence, non-development inequality and non-unity.
Again, bhikkhus, the bhikkhu is merciless, he does not praise the training to dispel mercilessness. This thing conduces to non-agreeability, non-reverence, non-development inequality and non-unity.
Again, bhikkhus, the bhikkhu is crafty, he does not praise the training to dispel craftiness. This thing conduces to non-agreeability, non-reverence, non-development inequality and non-unity.
Again, bhikkhus, the bhikkhu is deceptive, he does not praise the training to dispel deception. This thing conduces to non-agreeability, non-reverence, non-development inequality and non-unity.
Again, bhikkhus, the bhikkhu does not attend carefully to his thoughts, he does not praise the careful attention to thoughts. This thing conduces to non-agreeability, non-reverence, non-development inequality and non-unity.
Again, bhikkhus, the bhikkhu does not seclude the mind, does not praise the seclusions of the mind. This thing conduces to non-agreeability, non-reverence, non-development inequality and non-unity.
Again, bhikkhus, the bhikkhu does not give a friendly welcome to co-associates in the holy life, he does not praise the friendly welcome. This thing conduces to non-agreeability, non-reverence, non-development inequality and non-unity.
Bhikkhus, however much that bhikkhu should desire, may the co-associates in the holy life revere me, honour me, esteem me and worship me, the co-associates in the holy life do not revere him, honour him, esteem, him and worship him. What is the reason? The wise co-associates in the holy life see that he is not free from those demeritorious things.
Just as an inferior horse would desire in many ways-'May people think I am a thoroughbred! May I be fed with the food of a thoroughbred! May I be massaged like a thoroughbred! Yet those people do not think he is a thoroughbred. Do not feed him with the food of a thoroughbred. Do not give him the message given to a thoroughbred. What is the reason? The wise people know his craftinesses, fraud and crooked ways not dispelled. In the same manner bhikkhus, however much that bhikkhu should desire, may the co-associates in the holy life revere me, honour me, esteem me and worship me, the co-associates in the holy life do not revere him, honour him, esteem, him and worship him. What is the reason? The wise co-associates in the holy life see that he is not free from those demeritorious things.
Here, bhikkhus, the bhikkhu does not settle disputes, he praises the settling of disputes. This thing conduces to agreeability,reverence, development equality and unity.
Again, bhikkhus, the bhikkhu likes the training, and talks in praise of the training. This thing conduces to agreeability, reverence, development equality and unity.
Again, bhikkhus, the bhikkhu is with few desires, and praises the training for few desires. This thing conduces to agreeability, reverence, development equality and unity.
Again, bhikkhus, the bhikkhu is without anger and praises the training to dispel anger. This thing conduces to agreeability, reverence, development equality and unity.
Again, bhikkhus, the bhikkhu is merciful, he praises the training to dispel mercilessness. This thing conduces to agreeability, reverence,development equality and unity.
Again, bhikkhus, the bhikkhu is not crafty, praise the training to dispel craftiness. This thing conduces to agreeability, reverence, development equality and unity.
Again, bhikkhus, the bhikkhu is not deceptive, praises the training to dispel deception. This thing conduces to agreeability, reverence, development equality and unity.
Again, bhikkhus, the bhikkhu is careful about his thoughts, he praises the careful attention to thoughts. This thing conduces to agreeability, reverence, development equality and unity.
Again, bhikkhus, the bhikkhu secludes his mind and praises the seclusions of the mind. This thing conduces to agreeability, reverence, development equality and unity.
Again, bhikkhus, the bhikkhu gives a friendly welcome to co-associates in the holy life and praises the friendly welcome. This thing conduces to agreeability, reverence, development equality and unity.
Bhikkhus, even if that bhikkhu did not desire, may the co-associates in the holy life revere me, honour me, esteem me and worship me, the co-associates in the holy life revere him, honour him, esteem, him and worship him. What is the reason? The wise co-associates in the holy life see that he is free from those demeritorious things.
Just as a thoroughbred horse even if he did not desire -'May people think I am a thoroughbred! May I be fed with the food of a thoroughbred! May I be massaged like a thoroughbred! Yet those people think he is a thoroughbred. Feed him with the food of a thoroughbred. Give him the message given to a thoroughbred. What is the reason? The wise people know his craftinesses, fraud and crooked ways are dispelled. In the same manner bhikkhus, even if the bhikkhu did not desire, may the co-associates in the holy life revere me, honour me, esteem me and worship me, the co-associates in the holy life revere him, honour him, esteem, him and worship him. What is the reason? The wise co-associates in the holy life see that he is free from those demeritorious things.
8. Akkosakasuttam Ý Abusing
88. ßBhikkhus, the bhikkhu who abuses and rebukes noble co-associates in the holy life should fall to one or the other of these ten disasters is a possibility. What ten?
He does not realize the not yet realized, the realized decreases, does not purify through the Teaching. becomes conceited in the Teaching, or lives the holy life discontented, or he does some fault and gets defiled, or a serious illness comes upon him, or his mind becomes deranged, dies confused and after death is born in loss, in decrease, in hell. Bhikkhus, the bhikkhu who abuses and rebukes noble co-associates in the holy life should fall to one or the other of these ten disasters is a possibility.
9. Kokalikasuttam Ý The bhikkhu Kokalika
89. Then the bhikkhu Kokalika approached The Blessed One, worshipped, sat on a side and said: ßVenerable sir, Sariputta and Moggallana are under the influence of evil desires.
ßKokalika, do not say so! Sariputta and Moggallana are well behaved! Arouse pleasant thoughts towards them.
For the second time the bhikkhu Kokalika said to The Blessed One, ßVenerable sir, whatever The Blessed One says, Sariputta and Moggallana are under the influence of evil desires.
ßKokalika, do not say so! Sariputta and Moggallana are well behaved! Arouse pleasant thoughts towards them.
For the third time the bhikkhu Kokalika said to The Blessed One, ßVenerable sir, however much they may be truthful and trustworthy to The Blessed One, Sariputta and Moggallana are under the influence of evil desires.
ßKokalika, do not say so! Sariputta and Moggallana are well behaved! Arouse pleasant thoughts towards them.
Then the bhikkhu Kokalika got up from his seat, worshipped, circumambulated The Blessed One and went away. Soon afterwards, his body was covered with a rash the size of mustard seeds, then the boils became the size of green peas, later they became the size of chick peas, then they became the size of the seeds of the jujube, later they became the size of the jujube. Then they became the size of the fruit emblic myrobalan and the size of the wood apple. Then they burst and pus and blood oozed. He slept on banana leaves like festering flesh.
Then the independent brahma, Taru approached the bhikkhu Kokalika established in space said: Kokalika, develop pleasant thoughts towards Sariputta and Moggallana! They are well behaved.
ßFriend, who are you?
ßI am the independent brahma Taru.
ßFriend, weren't you declared a non-returner by The Blessed One? Do you see how you intrude here.
Then the independent brahma Taru recited a verse to the bhikkhu Kokalika:
ßTo man a dagger is born in the mouth, saying evil words with it,
The fool destroys himself, by praising the blameworthy,
Blaming the praiseworthy. He choses bad luck and does not feel pleasant.
A gambler losing all his wealth and himself, is nothing compared to
Developing a defiled mind towards well gone ones.
Blaming noble ones, with defiled words and thoughts causes births in,
Hundred thousand Nirabbuda hells and five sixty hundred Abbuda hells.
Bhikkhu Kokalika died from that ailment and was born in the Paduma hell for developing a defiled mind towards Sariputta and Moggallana.
Then brahma Sahampati, when the night was far gone, illuminating the whole of Jeta's grove approached The Blessed One, worshipped and standing on a side said:
ßVenerable sir, the bhikkhu Kokalika has died and is born in the Paduma hell, owing to developing a defiled mind towards Sariputta and Moggallana. Then Brahma Sahampati worshipped, circumambulated The Blessed One and disappeared from there.
At the end of that night The Blessed One addressed the bhikkhus:
ßBhikkhus, when the night was far gone, illuminating the whole of Jeta's grove Brahma Sahampati approached me, worshipped and standing on a side said:
ßVenerable sir, the bhikkhu Kokalika has died and is born in the Paduma hell, owing to developing a defiled mind towards Sariputta and Moggallana. Then Brahma Sahampati worshipped, circumambulated me and disappeared from there.
When this was said a certain bhikkhu said to The Blessed One: ßVenerable sir, how long is the life span in the Paduma hell?
ßBhikkhu, the life span in the Paduma hell is difficult to enumerate, as it is this amount of years, or this amount of hundred years, or this amount of thousand years, or this amount o hundred thousand years.
ßVenerable sir, could a comparison be given?
ßBhikkhu, a comparison could be given. Bhikkhu, there is a man with twenty cart loads of sesame by the Kosala measure. He throws out one seed of sesame at the end of a hundred years and throws another, at the end of another hundred years. In this manner the twenty cart loads of sesame would finish and come to an end but not the span of, one Abuda hell.
Bhikkhu, twenty of these Abuda hell spans is equal to one Nirabbuda hell span. Bhikkhu, twenty of these Nirabbuda hell spans is equal to one Ababa hell span. Bhikkhu, twenty of these Ababa hell spans is equal to one Atata hell span. Bhikkhu, twenty of these Atata hell spans is equal to one Ahaha hell span. Bhikkhu, twenty of these Ahaha hell spans is equal to one Kumudu hell span. Bhikkhu, twenty of these Kumudu hell spans is equal to one Sogandhika hell span. Bhikkhu, twenty of these Sogandhika hell spans is equal to one Uppalaka hell span. Bhikkhu, twenty of these Uppalaka hell spans is equal to one Pundirika hell span. Bhikkhu, twenty of these Pundirika hell spans is equal to one Paduma hell span. Bhikkhu, the bhikkhu Kokalika fell into the Paduma hell for developing an unpleasant mind towards Sariputta and Moggallana. The Blessed One further said:
ßTo man a dagger is born in the mouth, saying evil words with it,
The fool destroys himself, by praising the blameworthy,
Blaming the praiseworthy. He choses bad luck and does not feel pleasant.
A gambler losing all his wealth and himself, is nothing compared to
Developing a defiled mind towards well gone ones.
Blaming noble ones, with defiled words and thoughts causes births in,
Hundred thousand Nirabbuda hells and five sixty hundred Abbuda hells.
10. Khinasavabalasuttam Ý Powers of one who has destroyed desires
90. Then venerable Sariputta approached The Blessed One, worshipped and sat on a side and The Blessed One said:
ßSariputta, how many powers has the bhikkhu who has destroyed desires, endowed with which powers the bhikkhu who has destroyed desires could acknowledge, my desires are destroyed?
ßVenerable sir, the bhikkhu who has destroyed desires, is endowed with ten powers and acknowledges my desires are destroyed. What ten?
Venerable sir, the bhikkhu who has destroyed desires, wisely sees impermanence in all determinations as it really is. The bhikkhu who has destroyed desires with this power acknowledges, my desires are destroyed.
Again, venerable sir, the bhikkhu who has destroyed desires wisely sees sensuality as a pit of burning charcoal, as it really is. The bhikkhu who has destroyed desires with this power acknowledges, my desires are destroyed.
Again, venerable sir, the mind of the bhikkhu who has destroyed desires bends, slopes and inclines to reach seclusion, attached to non -sensuality destroys those things for which there is a fall for desires. The bhikkhu who has destroyed desires with this power acknowledges, my desires are destroyed.
Again, venerable sir, the four establishments of mindfulness are well-developed in the bhikkhu who has destroyed desires The bhikkhu who has destroyed desires with this power acknowledges, my desires are destroyed.
Again, venerable sir, the bhikkhu who has destroyed desires, is thoroughly developed in the four right endeavours, ... re ... the four psychic powers, ... re ... the five mental faculties, ... re ... the five powers, ... re.. the seven enlightenment factors, ... re ... and the noble eightfold path The bhikkhu who has destroyed desires with this power of developing the noble eightfold path acknowledges, my desires are destroyed.
Venerable sir, the bhikkhu who has destroyed desires, endowed with these ten powers acknowledges my desires are destroyed.
Showing posts with label Dasaka Nipata. Show all posts
Showing posts with label Dasaka Nipata. Show all posts
Saturday, April 23, 2011
Anguttara Nikaya - Dasaka Nipata - Akankha Vaggo
Anguttara Nikaya
008. Akankhavaggo Ý Section on desires
1. Akankhasuttam Desires
71. At one time The Blessed One was living in the monastery offered by Anathapinóika in Jeta's grove in Savatthi. The Blessed One addressed the bhikkhus from there:
ßBhikkhus, be virtuous, abide restrained in the higher code rules, seeing fear in the slightest fault.
Bhikkhus, if the bhikkhu desires, he could be `a loved, agreeable, honoured and developed one' to the co-associates in the holy life, by completing his virtues, applying himself to internal appeasement of mind and developing the higher states of the mind, endowed with vision.
Bhikkhus, if the bhikkhu desires, he could be `a gainer of robes, morsel food, dwellings and requisites when ill.' Completing his virtues, applying himself to internal appeasement of mind and developing the higher states of the mind, endowed with vision.
Bhikkhus, if the bhikkhu desires, he could `recall with a pleasant mind his dead blood relations thinking may it be fruitful to them.' Completing his virtues, applying himself to internal appeasement of mind and developing the higher states of the mind, endowed with vision.
Bhikkhus, if the bhikkhu desires, he could be `satisfied with whatever gain of robes, morsel food, dwellings and requisites when ill.' Completing his virtues, applying himself to internal appeasement of mind and developing the higher states of the mind, endowed with vision.
Bhikkhus, if the bhikkhu desires, he could, `endure cold and heat, hunger and thirst, the sting of gadflies and yellow flies, the heat of the hot air, the touch of creeping things, badly enunciated words that go right into the heart and sharp unpleasant bodily feelings that end life.' Completing his virtues, applying himself to internal appeasement of mind and developing the higher states of the mind, endowed with vision.
Bhikkhus, if the bhikkhu desires, he could, `endure dislike and like abiding overcoming arisen dislike'. Completing his virtues, applying himself to internal appeasement of mind and developing the higher states of the mind, endowed with vision.
Bhikkhus, if the bhikkhu desires, he could, `endure great fears, abiding overcoming arisen fears. ' Completing his virtues, applying himself to internal appeasement of mind and developing the higher states of the mind, endowed with vision.
Bhikkhus, if the bhikkhu desires, he could be `a quick and easy gainer for nothing of the four higher states of the mind the pleasant abidings in this very life.' Completing his virtues, applying himself to internal appeasement of mind and developing the higher states of the mind, endowed with vision.
Bhikkhus, if the bhikkhu desires, he could ` by destroying desires release the mind and released through wisdom, in this very life realizing abide' Completing his virtues, applying himself to internal appeasement of mind and developing the higher states of the mind, endowed with vision.
Bhikkhus, if it was said, be virtuous, abide restrained in the higher code rules, seeing fear in the slightest fault, it was said on account of this.
2. Kantakasuttam Ý Thorns
72. At one time The Blessed One was abiding in the gabled hall in the Great forest in Vesali with many well-known elder, disciple bhikkhus such as venerables Cala, Upacala, Kukkuta, Kalimbha, Nikata, Katissa and other well-known elder bhikkhus.
At that time many well-known Licchavis in completely full chariots were coming to the Great forest to see The Blessed One, making much noise. Then it occured to those venerable ones: `These well-known Licchavis in completely full chariots, are coming to the Great forest to see The Blessed One, making much noise. The Blessed One has said that sound is a thorn to the higher states of the mind. What if we go to the Gosinga forest reserve. It has less noise, not so crowded, we will have a pleasant abiding Then those venerable ones went to the Gosinga forest reserve which had less noise, was less crowded and had a pleasant abiding.
The Blessed One addressed the bhikkhus: ßBhikkhus, where are the elder bhikkhus, Cala, Upacala, Kukkuta, Kalimbha, Nikata, Katissa. Where are these elder bhikkhus gone?
ßHere, venerable sir, it occured to those venerable ones: These well-known Licchavis in completely full chariots, are coming to the Great forest to see The Blessed One, making much noise. The Blessed One has said that sound is a thorn to the higher states of the mind. What if we go to the Gosinga forest reserve. It has less noise, not so crowded, we will have a pleasant abiding Then those venerable ones went to the Gosinga forest reserve which has less noise, is less crowded and has a pleasant abiding.
ßBhikkhus, the great elders have said it correctly! Rightly saying sound is a thorn for the higher states of the mind.
Bhikkhus, these ten are thorns. What ten?
To one who wants seclusion, company is a thorn. To one developing the sign of loathsomeness, an agreeable sign is a thorn. To one protected in the mental faculties, sight seeing is a thorn. To one leading a holy life the behaviour of a woman is a torn. To one in the first higher state of the mind, sounds are a thorn. To one in the second higher state of the mind, thoughts and discursive thoughts are a thorn. To one in the third higher state of the mind, joy is a thorn. To one in the fourth higher state of the mind, in breathing and out breathing is a thorn. To one attaining the cessation of perceptions and feelings, perceptions and feelings are a thorn. Greed is a thorn. Hate is a thorn and delusion is a thorn.
Bhikkhus, live without thorns, free from thorns. Bhikkhus, the worthy ones are without thorns, free from thorns.
3. Itthadhammasuttam Ý Pleasant to the senses
73. Bhikkhus, these ten things are rare, pleasant to the senses, enjoyable and charming in the world What ten?
Wealth, beauty, good health, virtues, the holy life, friends, much learning, wisdom, the Teaching and heavenly bliss. Bhikkhus, these ten things are rare, pleasant to the senses, enjoyable and charming in the world.
Bhikkhus, there are ten hindrances to these ten things rare, pleasant to the senses, enjoyable and charming in the world. - Laziness and lacking in effort is a hindrance to wealth. Not decorating and not ornamenting is a hindrance to beauty. Doing and partaking the unsuitable is the hindrance to good health. Evil friends is the hindrance to virtues.. Uncontrolled mental faculties is the hindrance to the holy life. Disagreement is the hindrance to friendship. Not reciting is the hindrance to learnedness. Not listening to the Teaching and not questioning, is the hindrance to wisdom. Not applying and not reflecting is the hindrance to the Teaching. Wrong behaviour is the hindrance to heavenly bliss.
Bhikkhus, these ten are the hindrances to these ten things that are rare, pleasant to the senses, enjoyable and charming in the world.
Bhikkhus, there are ten supportive conditions to these ten things rare, pleasant to the senses, enjoyable and charming in the world. - Not lazy with aroused effort is a supportive condition to wealth. Decorating and ornamenting is a supprtive condition to beauty. Doing and partaking the suitable is the supportive condition to good health. Spiritual friends is the supportive condition to virtues.. Controlled mental faculties is the supportive condition to the holy life. Not disagreeing is the supportive condition to friendship. Reciting is the supportive condition to learnedness. Listening to the Teaching and questioning, is the supportive condition to wisdom. Applying and reflecting is the supportive condition to the Teaching. Right behaviour is the supportive condition to heavenly bliss. Bhikkhus, these ten are supportive conditions to these ten things rare, pleasant to the senses, enjoyable and charming in the world.
4. Vaóóhisuttam Ý Growth
74. ßBhikkhus, while growing in ten ways, the noble disciple grows in nobility and the body, coming closer to the truth and acquiring the best. What ten?
Grows in fields and resources, wealth and grains, wife and children, slaves and workmen, in the four-footed animals, in faith, in virtues, in learnedness, in benevolence and in wisdom.
Bhikkhus, while growing in ten ways, the noble disciple grows in nobility and the body, coming closer to the truth and acquiring the best.
He that grows in wealth, grains, wife, children and the four-footed,
Becomes wealthy, famous and honoured by relations, friends and the king.
In this world he grows in faith, virtues, wisdom, benevolence and learning
Such discriminative Great beings in this very life, grow both ways.
5. Migasalasuttam Ý The female lay disciple Migasala
75. At one time The Blessed One lived in the monastery offered by Anathapinóika in Jeta's grove in Savatthi. Venerable Ananda putting on robes in the morning taking bowl and robes approached the house of the female lay disciple Migasala and sat on the prepared seat. The female lay disciple Migasala approached venerable Ananda, worshipped, sat on a side and said:
ßVenerable sir, Ananda, knowing in which manner does The Blessed One declare that the one who lived the holy life and the one who did not live the holy life have both gone to the same destination after death? Venerable sir my father, Purana lived a holy life abstaining and far away from low sexuality. When he died The Blessed One declared that he is a once returner, is born with the gods of happiness. Venerable sir, my father's brother Isidatta lived a household life satisfied with his wife and children When he died The Blessed One declared that he is also a once returner, born with the gods of happiness. Venerable sir, Ananda, knowing in which manner does The Blessed One declare that the one who lived the holy life and the one who did not live the holy life have both gone to the same destination after death?
ßSister, that is how, it was declared by The Blessed One.û
Venerable Ananda partaking the meal in the house of the female lay disciple Migasala got up from the seat and went away. After the meal was over and returning, from the alms round, venerable Ananda approached The Blessed One, worshipped, sat on a side and said:
ßHere, venerable sir, putting on robes in the morning and taking bowl and robes I approached the house of the female lay disciple Migasala and sat on the prepared seat. The female lay disciple Migasala approached me worshipped, sat on a side and said:
ßVenerable sir, Ananda, knowing in which manner does The Blessed One declare that the one who lived the holy life and the one who did not live the holy life have both gone to the same destination after death? Venerable sir my father, Purana lived a holy life abstaining and far away from low sexuality. When he died The Blessed One declared that he is a once returner, is born with the gods of happiness. Venerable sir, my father's brother Isidatta lived a household life satisfied with his wife and children When he died The Blessed One declared that he is also a once returner, born with the gods of happiness. Venerable sir, Ananda, knowing in which manner does The Blessed One declare that the one who lived the holy life and the one who did not live the holy life have both gone to the same destination after death? Venerable sir, then I said:
ßSister, that is how, it was declared by The Blessed One.û
ßAnanda, who is this foolish silly female lay disciple Migasala. With unripe wisdom what does she know about the range of the mental faculties of Great beings?
Ananda, these ten beings are evident in the world. What ten?
Here, Ananda, a certain person is unvirtuous, does not know the release of mind and the release through wisdom as it really is, as to how his evil virtues dissolve without a remainder. Has not practised what he has heard. Has not learned much. Has not penetrated to right view. Has not attained any release either. After death he decreases, does not attain any distinction.
Here, Ananda, a certain person is unvirtuous, knows the release of mind and the release through wisdom as it really is, as to how his evil virtues dissolve without a remainder. Has practised what he has heard. Has learned much. Has penetrated to right view. Has attained some release also. After death he increases, attains some distinction.
There, Ananda people measure -- This one had those things The other too had those things. How could one be unexalted and the other exalted. Ananda, they measure for their unpleasantness for a long time.
Ananda, that person who was unvirtuous, knew the release of mind and release through wisdom as it really is, how his evil virtues dissolve without a remainder. He had practised what he had heard, had learned much and had penetrated to right view. He had attained some release too. Ananda, this person is definitely more advanced than the first said person. What is the reason? Ananda, this person stretches out to reach the stream of the Teaching. Ananda, who should know this differnce other than the Thus Gone One. Therefore Ananda do not measure people, that measurement is lop sided. Either I should measure people or one like me should do it.
Here, Ananda, a certain person is virtuous, does not know the release of mind and the release through wisdom as it really is, as to how his virtues dissolve without a remainder. Has not practised what he has heard. Has not learned much. Has not penetrated to right view. Has not attained any release either. After death he decreases, does not come to any distinction.
Here, Ananda, a certain person is virtuous, knows the release of mind and the release through wisdom as it really is, as to how his evil virtues dissolve without a remainder. Has practised what he has heard. Has learned much. Has penetrated to right view. Has attained some release also. After death he increases, attains some distinction.
There Ananda, people measure ... re ... Either I should measure people or one like me should do it.
Here, Ananda, a certain person is with much greed, does not know the release of mind and the release through wisdom as it really is, as to how his greed dissolves without a remainder. Has not practised what he has heard. Has not learned much. Has not penetrated to right view. Has not attained some release either. After death he decreases, does not attain some distinction.
Here, Ananda, a certain person is with much greed, knows the release of mind and the release through wisdom as it really is, as to how his greed dissolves without a remainder. Has practised what he has heard. Has learned much. Has penetrated to right view. Has attained some release also. After death he increases, attains some distinction.
There Ananda, people measure ... re ... Either I should measure people or one like me should do it.
Here, Ananda, a certain person is with hatred, does not know the release of mind and the release through wisdom as it really is, as to how his hatred dissolves without a remainder. Has not practised what he has heard. Has not learned much. Has not penetrated to right view. Has not attained some release either. After death he decreases, does not attain some distinction.
Here, Ananda, a certain person is with hatred, knows the release of mind and the release through wisdom as it really is, as to how his hatred dissolves without a remainder. Has practised what he has heard. Has learned much. Has penetrated to right view. Has attained some release also. After death he increases, attains some distinction.
There Ananda, people measure ... re ... Either I should measure people or one like me should do it.
Here, Ananda, a certain person is unbalanced does not know the release of mind and the release through wisdom as it really is, as to how his unbalance dissolves without a remainder. Has not practised what he has heard. Has not learned much. Has not penetrated to right view. Has not attained any release either. After death he decreases, does not attain any distinction.
Here, Ananda, a certain person is unbalanced, knows the release of mind and the release through wisdom as it really is, as to how his unbalance dissolves without a remainder. Has practised what he has heard. Has learned much. Has penetrated to right view. Has attained some release also. After death he increases, attains some distinction.
There, Ananda people measure - This one had those things The other too had those things. How could one be unexalted and the other exalted. Ananda, they measure for their unpleasantness for a long time.
Ananda, that person who was unbalanced, knew the release of mind and the release through wisdom as it really is, how his unbalance dissolves without a remainder. He had practised what he had heard, had learned much and had penetrated to right view. He had attained some release too. Ananda, this person is definitely more advanced than the first said person. What is the reason? Ananda, this person stretches out to reach the stream of the Teaching. Ananda, who should know this difference other than the Thus Gone One. Therefore Ananda do not measure people, that measurement is lop sided. Either I should measure people or one like me should do it.
Ananda, who is this foolish silly female lay disciple Migasala. With unripe wisdom what does she know about the range of the mental faculties of Great beings?
Ananda, these ten persons are evident in the world.
Ananda, with whatever virtues Purana was endowed, Isidatta had those same virtues. There is no difference in their destinations. Whatever wisdom Purana had, Isidatta had that same wisdom. There is no difference in their destinations. Both of them fall to the same category.
6. Tayodhammasuttam Ý Three things
76. Bhikkhus, if these three things were not evident, the Thus Gone One rightfully enlightened would not have been born in the world. The discipline declared by the Thus Gone One would not have taken root. What three?
Birth, decay and death- Bhikkhus, if these three things were not evident in the world, the Thus Gone One rightfully enlightened, would not have been born in the world. The discipline declared by the Thus Gone One would not have taken root. Bhikkhus, since these three things are evident in the world, the Thus Gone One rightfully enlightened is born in the world. The discipline declared by the Thus Gone One has taken root.
Bhikkhus, without dispelling three things, it is not possible to dispel birth, decay and death. What three? Greed, hate and delusion. Bhikkhus, without dispelling these three things, it is not possible to dispel birth, decay and death.
Bhikkhus, without dispelling three things, it is not possible to dispel greed, hate and delusion. What three? View of a self, doubts and grasping virtues as the highest aim. Bhikkhus, without dispelling these three things, it is not possible to dispel greed, hate and delusion.
Bhikkhus, without dispelling three things, it is not possible to dispel the view of a self, doubts and grasping virtues as the highest aim. What three? Unwise attention, practising in the wrong path and the mind's immobility Bhikkhus, without dispelling these three things, it is not possible to dispel the view of a self, doubts and grasping virtues as the highest aim.
Bhikkhus, without dispelling three things, it is not possible to dispel unwise atttention practising in the wrong path and the mind's immobility. What three? Forgetfulness, lack of mindful awareness and derangement of mind.. Bhikkhus, without dispelling these three things, it is not possible to dispel unwise attention, practising in the wrong path and the mind's immobility.
Bhikkhus, without dispelling three things, it is not possible to dispel forgetfulness, lack of mindful awareness and derangement of mind.. What three? Dislike to see noble ones, dislike to hear the noble Teaching and the reproaching mind.. Bhikkhus, without dispelling these three things, it is not possible to dispel forgetfulness, lack of mindful awareness and derangement of mind.
Bhikkhus, without dispelling three things, it is not possible to dispel the dislike to see noble ones, to hear the noble teaching and the reproaching mind. What three? Excitement, lack of restraint and evil virtues Bhikkhus, without dispelling these three things, it is not possible to dispel the dislike to see noble ones, to hear the noble Teaching and the reproaching mind.
Bhikkhus, without dispelling three things, it is not possible to dispel excitement, lack of restraint and evil virtues. What three? Lack of faith, stinginess and laziness. Bhikkhus, without dispelling these three things, it is not possible to dispel excitement, lack of restraint and evil virtues.
Bhikkhus, without dispelling three things, it is not possible to dispel lack of faith, stinginess and laziness. What three? Disrespect, unruliness and evil friendship. Bhikkhus, without dispelling these three things, it is not possible to dispel lack of faith, stinginess and laziness.
Bhikkhus, without dispelling three things, it is not possible to dispel disrespect, unruliness and evil friendship. What three? Lack of shame, lack of remorse and negligence. Bhikkhus, without dispelling these three things, it is not possible to dispel disrespect, unruliness and evil friendship.
Bhikkhus, the shameless one without remorse becomes negligent It is not possible for the negligent one to dispel direspect, unruliness and evil friendship. It is not possisble for the one associating evil friends to gain faith, dispel stinginess and laziness. It is not possible for the lazy one to dispel excitement, lack of restraint and evil virtues. It is not possible for the unvirtuous one to dispel the dislike to see noble ones, to hear the teaching of the noble ones and dispel the reproaching mind. It is not possible for one with a reproaching mind to dispel forgetfulness, lack of mindful awareness and the derangement of mind. It is not possible for one with deranged mind to dispel unwise attention, practising in the wrong path and the mind's immobility. It is not possible for one with a sluggish mind to dispel the view of a self, doubts, and grasping virtues as the highest aim. It is not possible for the doubting one to dispel greed, hate and delusion. Without dispelling greed, hate and delusion it is not possible to dispel birth, decay and death.
Bhikkhus, dispelling three things, it is possible to dispel birth, decay and death. What three? Greed, hate and delusion. Bhikkhus, dispelling these three things, it is possible to dispel birth, decay and death.
Bhikkhus, dispelling three things, it is possible to dispel greed, hate and delusion. What three? View of a self, doubts and grasping virtues as the highest aim. Bhikkhus, dispelling these three things, it is possible to dispel greed, hate and delusion.
Bhikkhus, dispelling three things, it is possible to dispel the view of a self, doubts and grasping virtues as the highest aim. What three? Unwise attention, practising in the wrong path and the mind's immobility Bhikkhus, dispelling these three things, it is possible to dispel the view of a self, doubts and grasping virtues as the highest aim.
Bhikkhus, dispelling three things, it is possible to dispel unwise atttention practising in the wrong path and the mind's immobility. What three? Forgetfulness, lack of mindful awareness and derangement of mind.. Bhikkhus, dispelling these three things, it is possible to dispel unwise attention, practising in the wrong path and the mind's immobility.
Bhikkhus, dispelling three things, it is possible to dispel forgetfulness, lack of mindful awareness and derangement of mind.. What three? Dislike to see noble ones, dislike to hear the noble Teaching and the reproaching mind.. Bhikkhus, dispelling these three things, it is possible to dispel forgetfulness, lack of mindful awareness and derangement of mind.
Bhikkhus, dispelling three things, it is possible to dispel the dislike to see noble ones, to hear the noble teaching and the reproaching mind. What three? Excitement, lack of restraint and evil virtues Bhikkhus, dispelling these three things, it is possible to dispel the dislike to see noble ones, to hear the noble Teaching and the reproaching mind.
Bhikkhus, dispelling three things, it is possible to dispel excitement, lack of restraint and evil virtues. What three? Lack of faith, stinginess and laziness. Bhikkhus, dispelling these three things, it is possible to dispel excitement, lack of restraint and evil virtues.
Bhikkhus, dispelling three things, it is possible to dispel lack of faith, stinginess and laziness. What three? Disrespect, unruliness and evil friendship. Bhikkhus, dispelling these three things, it is possible to dispel lack of faith, stinginess and laziness.
Bhikkhus, dispelling three things, it is possible to dispel disrespect, unruliness and evil friendship. What three? Lack of shame, lack of remorse and negligence. Bhikkhus, dispelling these three things, it is possible to dispel disrespect, unruliness and evil friendship.
Bhikkhus, the shameful one with remorse becomes diligent It is possible for the diligent one to dispel direspect, unruliness and evil friendship. It is possisble for the one associating spiritual friends to gain faith, dispel stinginess and laziness. It is possible for the one with aroused effort to dispel excitement, lack of restraint and evil virtues. It is possible for the virtuous one to dispel the dislike to see noble ones, to hear the Teaching of the noble ones and dispel the reproaching mind. It is possible for one without a reproaching mind to dispel forgetfulness, lack of mindful awareness and the derangement of mind. It is possible for one without deranged mind to dispel unwise attention, practising in the wrong path and the mind's immobility. It is possible for one with a mobile mind to dispel the view of a self, doubts, and grasping virtues as the highest aim. It is possible for one without doubts to dispel greed, hate and delusion. Dispelling greed, hate and delusion it is possible to dispel birth, decay and death.
7. Kakasuttam Ý The crow
77. Bhikkhus, the crow is endowed with ten evil conditions What ten?
It is obtrusive, daring, greedy, wants a lot of food, covetous, without compassion, weak, concerned with eating, forgetful and rich. Bhikkhus, the crow is endowed with these ten evil conditions. Bhikkhus in the same manner the evil bhikkhu is endowed with ten evil conditions. What ten?
He is obtrusive, daring, greedy, wants a lot of food, covetous, without compassion, weak, concerned with eating, forgetful and rich. Bhikkhus, the evil bhikkhu is endowed with these ten evil conditions.
8. Niganthasuttam Ý Freed from ties
78. ßBhikkhus, the Niganthas are endowed with ten evil conditions. What ten?
Bhikkhus, Niganthas are without, faith, virtues, shame, remorse and consort with non Great beings. Niganthas praise themselves and depreciate others, grasping their view give it up with difficult. Niganthas are cheats, have evil desires and associate evil friends. Bhikkhus, the Niganthas are endowed with these ten evil conditions.
9. Aghatavatthusuttam Ý Occasions of ill will
79. Bhikkhus, these ten are the occasions for ill will. What ten?
Is angry thinking harm, was done to me, is done to me and will be done to me. was done to my near and dear ones, is done to my near and dear ones, will be done to my near and dear ones. No harm, was done to my enemies, is done to my enemies, will be done to my enemies and gets angry for no reason. Bhikkhus, these ten are the occasions for ill will .
10. Aghatapativinayasuttam Ý Overcoming ill will
80. Bhikkhus, these ten are the ways of overcoming ill will. What ten?
Harm, was done to me, what was the gain? Harm is done to me what is the gain?and harm will be done to me, what will be the gain? Harm was done to my near and dear ones, what was the gain? Harm is done to my near and dear ones, what is the gain? Harm will be done to my near and dear ones, what will be gained? No harm, was done to my enemies, what does it matter? No harm is done to my enemies, no harm will be done to my enemies what does it matter? and does not get angry for no reason. Bhikkhus, these ten are the ways of overcoming ill will.
008. Akankhavaggo Ý Section on desires
1. Akankhasuttam Desires
71. At one time The Blessed One was living in the monastery offered by Anathapinóika in Jeta's grove in Savatthi. The Blessed One addressed the bhikkhus from there:
ßBhikkhus, be virtuous, abide restrained in the higher code rules, seeing fear in the slightest fault.
Bhikkhus, if the bhikkhu desires, he could be `a loved, agreeable, honoured and developed one' to the co-associates in the holy life, by completing his virtues, applying himself to internal appeasement of mind and developing the higher states of the mind, endowed with vision.
Bhikkhus, if the bhikkhu desires, he could be `a gainer of robes, morsel food, dwellings and requisites when ill.' Completing his virtues, applying himself to internal appeasement of mind and developing the higher states of the mind, endowed with vision.
Bhikkhus, if the bhikkhu desires, he could `recall with a pleasant mind his dead blood relations thinking may it be fruitful to them.' Completing his virtues, applying himself to internal appeasement of mind and developing the higher states of the mind, endowed with vision.
Bhikkhus, if the bhikkhu desires, he could be `satisfied with whatever gain of robes, morsel food, dwellings and requisites when ill.' Completing his virtues, applying himself to internal appeasement of mind and developing the higher states of the mind, endowed with vision.
Bhikkhus, if the bhikkhu desires, he could, `endure cold and heat, hunger and thirst, the sting of gadflies and yellow flies, the heat of the hot air, the touch of creeping things, badly enunciated words that go right into the heart and sharp unpleasant bodily feelings that end life.' Completing his virtues, applying himself to internal appeasement of mind and developing the higher states of the mind, endowed with vision.
Bhikkhus, if the bhikkhu desires, he could, `endure dislike and like abiding overcoming arisen dislike'. Completing his virtues, applying himself to internal appeasement of mind and developing the higher states of the mind, endowed with vision.
Bhikkhus, if the bhikkhu desires, he could, `endure great fears, abiding overcoming arisen fears. ' Completing his virtues, applying himself to internal appeasement of mind and developing the higher states of the mind, endowed with vision.
Bhikkhus, if the bhikkhu desires, he could be `a quick and easy gainer for nothing of the four higher states of the mind the pleasant abidings in this very life.' Completing his virtues, applying himself to internal appeasement of mind and developing the higher states of the mind, endowed with vision.
Bhikkhus, if the bhikkhu desires, he could ` by destroying desires release the mind and released through wisdom, in this very life realizing abide' Completing his virtues, applying himself to internal appeasement of mind and developing the higher states of the mind, endowed with vision.
Bhikkhus, if it was said, be virtuous, abide restrained in the higher code rules, seeing fear in the slightest fault, it was said on account of this.
2. Kantakasuttam Ý Thorns
72. At one time The Blessed One was abiding in the gabled hall in the Great forest in Vesali with many well-known elder, disciple bhikkhus such as venerables Cala, Upacala, Kukkuta, Kalimbha, Nikata, Katissa and other well-known elder bhikkhus.
At that time many well-known Licchavis in completely full chariots were coming to the Great forest to see The Blessed One, making much noise. Then it occured to those venerable ones: `These well-known Licchavis in completely full chariots, are coming to the Great forest to see The Blessed One, making much noise. The Blessed One has said that sound is a thorn to the higher states of the mind. What if we go to the Gosinga forest reserve. It has less noise, not so crowded, we will have a pleasant abiding Then those venerable ones went to the Gosinga forest reserve which had less noise, was less crowded and had a pleasant abiding.
The Blessed One addressed the bhikkhus: ßBhikkhus, where are the elder bhikkhus, Cala, Upacala, Kukkuta, Kalimbha, Nikata, Katissa. Where are these elder bhikkhus gone?
ßHere, venerable sir, it occured to those venerable ones: These well-known Licchavis in completely full chariots, are coming to the Great forest to see The Blessed One, making much noise. The Blessed One has said that sound is a thorn to the higher states of the mind. What if we go to the Gosinga forest reserve. It has less noise, not so crowded, we will have a pleasant abiding Then those venerable ones went to the Gosinga forest reserve which has less noise, is less crowded and has a pleasant abiding.
ßBhikkhus, the great elders have said it correctly! Rightly saying sound is a thorn for the higher states of the mind.
Bhikkhus, these ten are thorns. What ten?
To one who wants seclusion, company is a thorn. To one developing the sign of loathsomeness, an agreeable sign is a thorn. To one protected in the mental faculties, sight seeing is a thorn. To one leading a holy life the behaviour of a woman is a torn. To one in the first higher state of the mind, sounds are a thorn. To one in the second higher state of the mind, thoughts and discursive thoughts are a thorn. To one in the third higher state of the mind, joy is a thorn. To one in the fourth higher state of the mind, in breathing and out breathing is a thorn. To one attaining the cessation of perceptions and feelings, perceptions and feelings are a thorn. Greed is a thorn. Hate is a thorn and delusion is a thorn.
Bhikkhus, live without thorns, free from thorns. Bhikkhus, the worthy ones are without thorns, free from thorns.
3. Itthadhammasuttam Ý Pleasant to the senses
73. Bhikkhus, these ten things are rare, pleasant to the senses, enjoyable and charming in the world What ten?
Wealth, beauty, good health, virtues, the holy life, friends, much learning, wisdom, the Teaching and heavenly bliss. Bhikkhus, these ten things are rare, pleasant to the senses, enjoyable and charming in the world.
Bhikkhus, there are ten hindrances to these ten things rare, pleasant to the senses, enjoyable and charming in the world. - Laziness and lacking in effort is a hindrance to wealth. Not decorating and not ornamenting is a hindrance to beauty. Doing and partaking the unsuitable is the hindrance to good health. Evil friends is the hindrance to virtues.. Uncontrolled mental faculties is the hindrance to the holy life. Disagreement is the hindrance to friendship. Not reciting is the hindrance to learnedness. Not listening to the Teaching and not questioning, is the hindrance to wisdom. Not applying and not reflecting is the hindrance to the Teaching. Wrong behaviour is the hindrance to heavenly bliss.
Bhikkhus, these ten are the hindrances to these ten things that are rare, pleasant to the senses, enjoyable and charming in the world.
Bhikkhus, there are ten supportive conditions to these ten things rare, pleasant to the senses, enjoyable and charming in the world. - Not lazy with aroused effort is a supportive condition to wealth. Decorating and ornamenting is a supprtive condition to beauty. Doing and partaking the suitable is the supportive condition to good health. Spiritual friends is the supportive condition to virtues.. Controlled mental faculties is the supportive condition to the holy life. Not disagreeing is the supportive condition to friendship. Reciting is the supportive condition to learnedness. Listening to the Teaching and questioning, is the supportive condition to wisdom. Applying and reflecting is the supportive condition to the Teaching. Right behaviour is the supportive condition to heavenly bliss. Bhikkhus, these ten are supportive conditions to these ten things rare, pleasant to the senses, enjoyable and charming in the world.
4. Vaóóhisuttam Ý Growth
74. ßBhikkhus, while growing in ten ways, the noble disciple grows in nobility and the body, coming closer to the truth and acquiring the best. What ten?
Grows in fields and resources, wealth and grains, wife and children, slaves and workmen, in the four-footed animals, in faith, in virtues, in learnedness, in benevolence and in wisdom.
Bhikkhus, while growing in ten ways, the noble disciple grows in nobility and the body, coming closer to the truth and acquiring the best.
He that grows in wealth, grains, wife, children and the four-footed,
Becomes wealthy, famous and honoured by relations, friends and the king.
In this world he grows in faith, virtues, wisdom, benevolence and learning
Such discriminative Great beings in this very life, grow both ways.
5. Migasalasuttam Ý The female lay disciple Migasala
75. At one time The Blessed One lived in the monastery offered by Anathapinóika in Jeta's grove in Savatthi. Venerable Ananda putting on robes in the morning taking bowl and robes approached the house of the female lay disciple Migasala and sat on the prepared seat. The female lay disciple Migasala approached venerable Ananda, worshipped, sat on a side and said:
ßVenerable sir, Ananda, knowing in which manner does The Blessed One declare that the one who lived the holy life and the one who did not live the holy life have both gone to the same destination after death? Venerable sir my father, Purana lived a holy life abstaining and far away from low sexuality. When he died The Blessed One declared that he is a once returner, is born with the gods of happiness. Venerable sir, my father's brother Isidatta lived a household life satisfied with his wife and children When he died The Blessed One declared that he is also a once returner, born with the gods of happiness. Venerable sir, Ananda, knowing in which manner does The Blessed One declare that the one who lived the holy life and the one who did not live the holy life have both gone to the same destination after death?
ßSister, that is how, it was declared by The Blessed One.û
Venerable Ananda partaking the meal in the house of the female lay disciple Migasala got up from the seat and went away. After the meal was over and returning, from the alms round, venerable Ananda approached The Blessed One, worshipped, sat on a side and said:
ßHere, venerable sir, putting on robes in the morning and taking bowl and robes I approached the house of the female lay disciple Migasala and sat on the prepared seat. The female lay disciple Migasala approached me worshipped, sat on a side and said:
ßVenerable sir, Ananda, knowing in which manner does The Blessed One declare that the one who lived the holy life and the one who did not live the holy life have both gone to the same destination after death? Venerable sir my father, Purana lived a holy life abstaining and far away from low sexuality. When he died The Blessed One declared that he is a once returner, is born with the gods of happiness. Venerable sir, my father's brother Isidatta lived a household life satisfied with his wife and children When he died The Blessed One declared that he is also a once returner, born with the gods of happiness. Venerable sir, Ananda, knowing in which manner does The Blessed One declare that the one who lived the holy life and the one who did not live the holy life have both gone to the same destination after death? Venerable sir, then I said:
ßSister, that is how, it was declared by The Blessed One.û
ßAnanda, who is this foolish silly female lay disciple Migasala. With unripe wisdom what does she know about the range of the mental faculties of Great beings?
Ananda, these ten beings are evident in the world. What ten?
Here, Ananda, a certain person is unvirtuous, does not know the release of mind and the release through wisdom as it really is, as to how his evil virtues dissolve without a remainder. Has not practised what he has heard. Has not learned much. Has not penetrated to right view. Has not attained any release either. After death he decreases, does not attain any distinction.
Here, Ananda, a certain person is unvirtuous, knows the release of mind and the release through wisdom as it really is, as to how his evil virtues dissolve without a remainder. Has practised what he has heard. Has learned much. Has penetrated to right view. Has attained some release also. After death he increases, attains some distinction.
There, Ananda people measure -- This one had those things The other too had those things. How could one be unexalted and the other exalted. Ananda, they measure for their unpleasantness for a long time.
Ananda, that person who was unvirtuous, knew the release of mind and release through wisdom as it really is, how his evil virtues dissolve without a remainder. He had practised what he had heard, had learned much and had penetrated to right view. He had attained some release too. Ananda, this person is definitely more advanced than the first said person. What is the reason? Ananda, this person stretches out to reach the stream of the Teaching. Ananda, who should know this differnce other than the Thus Gone One. Therefore Ananda do not measure people, that measurement is lop sided. Either I should measure people or one like me should do it.
Here, Ananda, a certain person is virtuous, does not know the release of mind and the release through wisdom as it really is, as to how his virtues dissolve without a remainder. Has not practised what he has heard. Has not learned much. Has not penetrated to right view. Has not attained any release either. After death he decreases, does not come to any distinction.
Here, Ananda, a certain person is virtuous, knows the release of mind and the release through wisdom as it really is, as to how his evil virtues dissolve without a remainder. Has practised what he has heard. Has learned much. Has penetrated to right view. Has attained some release also. After death he increases, attains some distinction.
There Ananda, people measure ... re ... Either I should measure people or one like me should do it.
Here, Ananda, a certain person is with much greed, does not know the release of mind and the release through wisdom as it really is, as to how his greed dissolves without a remainder. Has not practised what he has heard. Has not learned much. Has not penetrated to right view. Has not attained some release either. After death he decreases, does not attain some distinction.
Here, Ananda, a certain person is with much greed, knows the release of mind and the release through wisdom as it really is, as to how his greed dissolves without a remainder. Has practised what he has heard. Has learned much. Has penetrated to right view. Has attained some release also. After death he increases, attains some distinction.
There Ananda, people measure ... re ... Either I should measure people or one like me should do it.
Here, Ananda, a certain person is with hatred, does not know the release of mind and the release through wisdom as it really is, as to how his hatred dissolves without a remainder. Has not practised what he has heard. Has not learned much. Has not penetrated to right view. Has not attained some release either. After death he decreases, does not attain some distinction.
Here, Ananda, a certain person is with hatred, knows the release of mind and the release through wisdom as it really is, as to how his hatred dissolves without a remainder. Has practised what he has heard. Has learned much. Has penetrated to right view. Has attained some release also. After death he increases, attains some distinction.
There Ananda, people measure ... re ... Either I should measure people or one like me should do it.
Here, Ananda, a certain person is unbalanced does not know the release of mind and the release through wisdom as it really is, as to how his unbalance dissolves without a remainder. Has not practised what he has heard. Has not learned much. Has not penetrated to right view. Has not attained any release either. After death he decreases, does not attain any distinction.
Here, Ananda, a certain person is unbalanced, knows the release of mind and the release through wisdom as it really is, as to how his unbalance dissolves without a remainder. Has practised what he has heard. Has learned much. Has penetrated to right view. Has attained some release also. After death he increases, attains some distinction.
There, Ananda people measure - This one had those things The other too had those things. How could one be unexalted and the other exalted. Ananda, they measure for their unpleasantness for a long time.
Ananda, that person who was unbalanced, knew the release of mind and the release through wisdom as it really is, how his unbalance dissolves without a remainder. He had practised what he had heard, had learned much and had penetrated to right view. He had attained some release too. Ananda, this person is definitely more advanced than the first said person. What is the reason? Ananda, this person stretches out to reach the stream of the Teaching. Ananda, who should know this difference other than the Thus Gone One. Therefore Ananda do not measure people, that measurement is lop sided. Either I should measure people or one like me should do it.
Ananda, who is this foolish silly female lay disciple Migasala. With unripe wisdom what does she know about the range of the mental faculties of Great beings?
Ananda, these ten persons are evident in the world.
Ananda, with whatever virtues Purana was endowed, Isidatta had those same virtues. There is no difference in their destinations. Whatever wisdom Purana had, Isidatta had that same wisdom. There is no difference in their destinations. Both of them fall to the same category.
6. Tayodhammasuttam Ý Three things
76. Bhikkhus, if these three things were not evident, the Thus Gone One rightfully enlightened would not have been born in the world. The discipline declared by the Thus Gone One would not have taken root. What three?
Birth, decay and death- Bhikkhus, if these three things were not evident in the world, the Thus Gone One rightfully enlightened, would not have been born in the world. The discipline declared by the Thus Gone One would not have taken root. Bhikkhus, since these three things are evident in the world, the Thus Gone One rightfully enlightened is born in the world. The discipline declared by the Thus Gone One has taken root.
Bhikkhus, without dispelling three things, it is not possible to dispel birth, decay and death. What three? Greed, hate and delusion. Bhikkhus, without dispelling these three things, it is not possible to dispel birth, decay and death.
Bhikkhus, without dispelling three things, it is not possible to dispel greed, hate and delusion. What three? View of a self, doubts and grasping virtues as the highest aim. Bhikkhus, without dispelling these three things, it is not possible to dispel greed, hate and delusion.
Bhikkhus, without dispelling three things, it is not possible to dispel the view of a self, doubts and grasping virtues as the highest aim. What three? Unwise attention, practising in the wrong path and the mind's immobility Bhikkhus, without dispelling these three things, it is not possible to dispel the view of a self, doubts and grasping virtues as the highest aim.
Bhikkhus, without dispelling three things, it is not possible to dispel unwise atttention practising in the wrong path and the mind's immobility. What three? Forgetfulness, lack of mindful awareness and derangement of mind.. Bhikkhus, without dispelling these three things, it is not possible to dispel unwise attention, practising in the wrong path and the mind's immobility.
Bhikkhus, without dispelling three things, it is not possible to dispel forgetfulness, lack of mindful awareness and derangement of mind.. What three? Dislike to see noble ones, dislike to hear the noble Teaching and the reproaching mind.. Bhikkhus, without dispelling these three things, it is not possible to dispel forgetfulness, lack of mindful awareness and derangement of mind.
Bhikkhus, without dispelling three things, it is not possible to dispel the dislike to see noble ones, to hear the noble teaching and the reproaching mind. What three? Excitement, lack of restraint and evil virtues Bhikkhus, without dispelling these three things, it is not possible to dispel the dislike to see noble ones, to hear the noble Teaching and the reproaching mind.
Bhikkhus, without dispelling three things, it is not possible to dispel excitement, lack of restraint and evil virtues. What three? Lack of faith, stinginess and laziness. Bhikkhus, without dispelling these three things, it is not possible to dispel excitement, lack of restraint and evil virtues.
Bhikkhus, without dispelling three things, it is not possible to dispel lack of faith, stinginess and laziness. What three? Disrespect, unruliness and evil friendship. Bhikkhus, without dispelling these three things, it is not possible to dispel lack of faith, stinginess and laziness.
Bhikkhus, without dispelling three things, it is not possible to dispel disrespect, unruliness and evil friendship. What three? Lack of shame, lack of remorse and negligence. Bhikkhus, without dispelling these three things, it is not possible to dispel disrespect, unruliness and evil friendship.
Bhikkhus, the shameless one without remorse becomes negligent It is not possible for the negligent one to dispel direspect, unruliness and evil friendship. It is not possisble for the one associating evil friends to gain faith, dispel stinginess and laziness. It is not possible for the lazy one to dispel excitement, lack of restraint and evil virtues. It is not possible for the unvirtuous one to dispel the dislike to see noble ones, to hear the teaching of the noble ones and dispel the reproaching mind. It is not possible for one with a reproaching mind to dispel forgetfulness, lack of mindful awareness and the derangement of mind. It is not possible for one with deranged mind to dispel unwise attention, practising in the wrong path and the mind's immobility. It is not possible for one with a sluggish mind to dispel the view of a self, doubts, and grasping virtues as the highest aim. It is not possible for the doubting one to dispel greed, hate and delusion. Without dispelling greed, hate and delusion it is not possible to dispel birth, decay and death.
Bhikkhus, dispelling three things, it is possible to dispel birth, decay and death. What three? Greed, hate and delusion. Bhikkhus, dispelling these three things, it is possible to dispel birth, decay and death.
Bhikkhus, dispelling three things, it is possible to dispel greed, hate and delusion. What three? View of a self, doubts and grasping virtues as the highest aim. Bhikkhus, dispelling these three things, it is possible to dispel greed, hate and delusion.
Bhikkhus, dispelling three things, it is possible to dispel the view of a self, doubts and grasping virtues as the highest aim. What three? Unwise attention, practising in the wrong path and the mind's immobility Bhikkhus, dispelling these three things, it is possible to dispel the view of a self, doubts and grasping virtues as the highest aim.
Bhikkhus, dispelling three things, it is possible to dispel unwise atttention practising in the wrong path and the mind's immobility. What three? Forgetfulness, lack of mindful awareness and derangement of mind.. Bhikkhus, dispelling these three things, it is possible to dispel unwise attention, practising in the wrong path and the mind's immobility.
Bhikkhus, dispelling three things, it is possible to dispel forgetfulness, lack of mindful awareness and derangement of mind.. What three? Dislike to see noble ones, dislike to hear the noble Teaching and the reproaching mind.. Bhikkhus, dispelling these three things, it is possible to dispel forgetfulness, lack of mindful awareness and derangement of mind.
Bhikkhus, dispelling three things, it is possible to dispel the dislike to see noble ones, to hear the noble teaching and the reproaching mind. What three? Excitement, lack of restraint and evil virtues Bhikkhus, dispelling these three things, it is possible to dispel the dislike to see noble ones, to hear the noble Teaching and the reproaching mind.
Bhikkhus, dispelling three things, it is possible to dispel excitement, lack of restraint and evil virtues. What three? Lack of faith, stinginess and laziness. Bhikkhus, dispelling these three things, it is possible to dispel excitement, lack of restraint and evil virtues.
Bhikkhus, dispelling three things, it is possible to dispel lack of faith, stinginess and laziness. What three? Disrespect, unruliness and evil friendship. Bhikkhus, dispelling these three things, it is possible to dispel lack of faith, stinginess and laziness.
Bhikkhus, dispelling three things, it is possible to dispel disrespect, unruliness and evil friendship. What three? Lack of shame, lack of remorse and negligence. Bhikkhus, dispelling these three things, it is possible to dispel disrespect, unruliness and evil friendship.
Bhikkhus, the shameful one with remorse becomes diligent It is possible for the diligent one to dispel direspect, unruliness and evil friendship. It is possisble for the one associating spiritual friends to gain faith, dispel stinginess and laziness. It is possible for the one with aroused effort to dispel excitement, lack of restraint and evil virtues. It is possible for the virtuous one to dispel the dislike to see noble ones, to hear the Teaching of the noble ones and dispel the reproaching mind. It is possible for one without a reproaching mind to dispel forgetfulness, lack of mindful awareness and the derangement of mind. It is possible for one without deranged mind to dispel unwise attention, practising in the wrong path and the mind's immobility. It is possible for one with a mobile mind to dispel the view of a self, doubts, and grasping virtues as the highest aim. It is possible for one without doubts to dispel greed, hate and delusion. Dispelling greed, hate and delusion it is possible to dispel birth, decay and death.
7. Kakasuttam Ý The crow
77. Bhikkhus, the crow is endowed with ten evil conditions What ten?
It is obtrusive, daring, greedy, wants a lot of food, covetous, without compassion, weak, concerned with eating, forgetful and rich. Bhikkhus, the crow is endowed with these ten evil conditions. Bhikkhus in the same manner the evil bhikkhu is endowed with ten evil conditions. What ten?
He is obtrusive, daring, greedy, wants a lot of food, covetous, without compassion, weak, concerned with eating, forgetful and rich. Bhikkhus, the evil bhikkhu is endowed with these ten evil conditions.
8. Niganthasuttam Ý Freed from ties
78. ßBhikkhus, the Niganthas are endowed with ten evil conditions. What ten?
Bhikkhus, Niganthas are without, faith, virtues, shame, remorse and consort with non Great beings. Niganthas praise themselves and depreciate others, grasping their view give it up with difficult. Niganthas are cheats, have evil desires and associate evil friends. Bhikkhus, the Niganthas are endowed with these ten evil conditions.
9. Aghatavatthusuttam Ý Occasions of ill will
79. Bhikkhus, these ten are the occasions for ill will. What ten?
Is angry thinking harm, was done to me, is done to me and will be done to me. was done to my near and dear ones, is done to my near and dear ones, will be done to my near and dear ones. No harm, was done to my enemies, is done to my enemies, will be done to my enemies and gets angry for no reason. Bhikkhus, these ten are the occasions for ill will .
10. Aghatapativinayasuttam Ý Overcoming ill will
80. Bhikkhus, these ten are the ways of overcoming ill will. What ten?
Harm, was done to me, what was the gain? Harm is done to me what is the gain?and harm will be done to me, what will be the gain? Harm was done to my near and dear ones, what was the gain? Harm is done to my near and dear ones, what is the gain? Harm will be done to my near and dear ones, what will be gained? No harm, was done to my enemies, what does it matter? No harm is done to my enemies, no harm will be done to my enemies what does it matter? and does not get angry for no reason. Bhikkhus, these ten are the ways of overcoming ill will.
Anguttara Nikaya - Dasaka Nipata - Yamaka Vaggo
Anguttara Nikaya
007. Yamakavaggo Ý Twin section
1. Avijjasuttam Ý Ignorance
61. Bhikkhus, a beginning to ignorance cannot be pointed out, `Before this there was no ignorance, it occured afterwards. Bhikkhus, it is pointed out: On account of this, there is ignorance.
Bhikkhus, I say, ignorance too has a supportive condition. What is the supportive condition of ignorance?
The five obstructions is the reply. Bhikkhus, I say, even the five obstructions have a supportive condition. What is the supportive condition for the five obstructions? The three misbehaviours is the reply. Bhikkhus, I say, even the three misbehaviours have a supportive condition. What is the supportive condition for the three misbehaviours? Lack of restraint in the mental faculties is the reply Bhikkhus, I say, even the lack of restraint in the mental faculties has a supportive condition. What is the supportive condition for the lack of restraint in the mental faculties? Lack of mindful awareness is the reply. Bhikkhus, I say, even the lack of mindful awareness has a supportive condition. What is the supportive condition for the lack of mindful awareness? Unwise attention is the reply.
Bhikkhus, I say, even unwise attention has a supportive condition. What is the supportive condition for unwise attention? Lack of faith is the reply Bhikkhus, I say, even lack of faith has a supportive condition. What is the supportive condition for lack of faith? Listening to the incorrect Teaching is the reply. Bhikkhus, I say, even listening to the incorrect Teaching has a supportive condition. What is the supportive condition for listening to the incorrect Teaching? Associating non- Great beings is the reply.
Thus bhikkhus, not associating Great beings leads to listening to the incorrect Teaching. Listening to the incorret Teaching leads to lack of faith. Lack of faith leads to unwise attention. Unwise attention leads to lack of mindful awareness Lack of mindful awareness leads to unrestrained mental faculties. Unrestrained mental faculties lead to the three misbehaviours. The three misbehaviours lead to the five obstructions. The five obstructions lead to ignorance. Thus these are the supportive conditions for ignorance.
Bhikkhus, like water from the big drops of rain, that fall on top of the mountains coming down to the lowlands fill up mountain creeks and streams. They in turn fill up the small rivers and the huge rivers and fill up the great ocean. And that water becomes the supportive condition for the ocean.
In the same manner bhikkhus, not associating Great beings leads to listening to the incorrect Teaching. Listening to the incorret Teaching leads to lack of faith. Lack of faith leads to unwsie attention. Unwise attention leads to lack of mindful awareness Lack of mindful awareness leads to unrestrained mental faculties. Unrestrained mental faculties lead to the three misbehaviours. The three misbehaviours lead to the five obstructions. The five obstructions lead to ignorance. Thus these are the supportive conditions for ignorance.
Bhikkhus, I say, knowledge and release too, have a supportive condition. What is the supportive condition for knowledge and release? The seven enlightenment factors is the reply. Bhikkhus, I say, even the seven enlightenment factors have a supportive condition. What is the supportive condition for the seven enlightenment factors? The four establishments of mindfulness is the reply. Bhikkhus, I say, even the four establishments of mindfulness have a supportive condition. What is the supportive condition for the four establishments of mindfulness? The three right behaviours is the reply. Bhikkhus, I say, even the three right behaviours have a supportive condition. What is the supportive condition for the three right behaviours? Restraint in the mental faculties is the reply Bhikkhus, I say, even the restraint in the mental faculties have a supportive condition. What is the supportive condition for the restraint in the mental faculties? Mindful awareness is the reply. Bhikkhus, I say, even mindful awareness has a supportive condition. What is the supportive condition for mindful awareness? Wise attention is the reply Bhikkhus, I say, even wise attention has a supportive condition. What is the supportive condition for wise attention? Faith is the reply Bhikkhus, I say, even faith has a supportive condition. What is the supportive condition for faith? Listening to the correct Teaching is the reply. Bhikkhus, I say, even listening to the correct Teaching has a supportive condition. What is the supportive condition for listening to the correct Teaching? Associating Great beings is the reply.
Thus bhikkhus, associating Great beings leads to listening to the correct Teaching. Listening to the corret Teaching leads to faith. Faith leads to wise attention. Wise attention leads to mindful awareness Mindful awareness leads to restrained mental faculties. Restrained mental faculties lead to the three right behaviours. The three right behaviours lead to the four establishments of mindfulness. The four establishments of mindfulness lead to the seven enlightenment factors. The seven enlightenment factors lead to knowledge and release. Thus these are the supportive conditions for knowledge and release.
Bhikkhus, like water from the big drops of rain, that fall on top of the mountains coming down to the lowlands fill up mountain creeks and streams. They in turn fill up the small rivers and the huge rivers and fill up the great ocean. And that water becomes the supportive condition for the ocean.
In the same manner bhikkhus, associating Great beings leads to listening to the correct Teaching. Listening to the correct Teaching leads to faith. Faith leads to wsie attention. Wise attention leads to mindful awareness Mindful awareness leads to restrained mental faculties. Restrained mental faculties lead to the three right behaviours. The three right behaviours lead to the four establishments of mindfulness. The four establishments of mindfulness lead to the seven enlightenment factorsòhe seven enlightenment factors lead to knowledge and release. Thus these are the supportive conditions for knowledge and release.
2. òaõhasuttam Ý Craving
62. Bhikkhus, a beginning to the craving `to be' cannot be pointed out.-'Before this there was no craving `to be', it occured afterwards. Bhikkhus, it is pointed out: On account of this, there is `craving `to be'.
Bhikkhus, I say, craving `to be' too has a supportive condition. What is the supportive condition for craving `to be'.? Ignorance is the reply. Bhikkhus, I say, even ignorance has a supportive condition. What is the supportive condition for ignorance?
The five obstructions is the reply. Bhikkhus, I say, even the five obstructions have a supportive condition. What is the supportive condition for the five obstructions? The three misbehaviours is the reply. Bhikkhus, I say, even the three misbehaviours have a supportive condition. What is the supportive condition for the three misbehaviours? Lack of restraint in the mental faculties is the reply Bhikkhus, I say, even the lack of restraint in the mental faculties has a supportive condition. What is the supportive condition for the lack of restraint in the mental faculties? Lack of mindful awareness is the reply. Bhikkhus, I say, even the lack of mindful awareness has a supportive condition. What is the supportive condition for the lack of mindful awareness? Unwise attention is the reply.
Bhikkhus, I say, even unwise attention has a supportive condition. What is the supportive condition for unwise attention? Lack of faith is the reply Bhikkhus, I say, even lack of faith has a supportive condition. What is the supportive condition for lack of faith? Listening to the incorrect Teaching is the reply. Bhikkhus, I say, even listening to the incorrect Teaching has a supportive condition. What is the supportive condition for listening to the incorrect Teaching? Associating non- Great beings is the reply.
Thus bhikkhus, associating non-Great beings leads to listening to the incorrect Teaching. Listening to the incorret Teaching leads to lack of faith. Lack of faith leads to unwise attention. Unwise attention leads to lack of mindful awareness Lack of mindful awareness leads to unrestrained mental faculties. Unrestrained mental faculties lead to the three misbehaviours. The three misbehaviours lead to the five obstructions. The five obstructions lead to ignorance and ignorance leads to the craving `to be'. Thus these are the supportive conditions for the craving `to be'.
Bhikkhus, like water from the big drops of rain, that fall on top of the mountains coming down to the lowlands fill up mountain creeks and streams. They in turn fill up the small rivers and the huge rivers and fill up the great ocean. And that water becomes the supportive condition for the ocean.
In the same manner bhikkhus, not associating Great beings leads to listening to the incorrect Teaching. Listening to the incorret Teaching leads to lack of faith. Lack of faith leads to unwsie attention. Unwise attention leads to lack of mindful awareness Lack of mindful awareness leads to unrestrained mental faculties. Unrestrained mental faculties lead to the three misbehaviours. The three misbehaviours lead to the five obstructions. The five obstructions lead to ignorance and ignorance leads to the craving `to be.'Thus these are the supportive conditions for the craving `to be.'
Bhikkhus, I say, knowledge and release too, have a supportive condition. What is the supportive condition for knowledge and release? The seven enlightenment factors is the reply. Bhikkhus, I say, even the seven enlightenment factors have a supportive condition. What is the supportive condition for the seven enlightenment factors? The four establishments of mindfulness is the reply. Bhikkhus, I say, even the four establishments of mindfulness have a supportive condition. What is the supportive condition for the four establishments of mindfulness? The three right behaviours is the reply. Bhikkhus, I say, even the three right behaviours have a supportive condition. What is the supportive condition for the three right behaviours? Restraint in the mental faculties is the reply Bhikkhus, I say, even the restraint in the mental faculties have a supportive condition. What is the supportive condition for the restraint in the mental faculties? Mindful awareness is the reply. Bhikkhus, I say, even mindful awareness has a supportive condition. What is the supportive condition for mindful awareness? Wise attention is the reply Bhikkhus, I say, even wise attention has a supportive condition. What is the supportive condition for wise attention? Faith is the reply Bhikkhus, I say, even faith has a supportive condition. What is the supportive condition for faith? Listening to the correct Teaching is the reply. Bhikkhus, I say, even listening to the correct Teaching has a supportive condition. What is the supportive condition for listening to the correct Teaching? Associating Great beings is the reply.
Thus bhikkhus, associating Great beings leads to listening to the correct Teaching. Listening to the corret Teaching leads to faith. Faith leads to wise attention. Wise attention leads to mindful awareness Mindful awareness leads to restrained mental faculties. Restrained mental faculties lead to the three right behaviours. The three right behaviours lead to the four establishments of mindfulness. The four establishments of mindfulness lead to the seven enlightenment factors. The seven enlightenment factors lead to knowledge and release. Thus these are the supportive conditions for knowledge and release.
Bhikkhus, like water from the big drops of rain, that fall on top of the mountains coming down to the lowlands fill up mountain creeks and streams. They in turn fill up the small rivers and the huge rivers and fill up the great ocean. And that water becomes the supportive condition for the ocean.
In the same manner bhikkhus, associating Great beings leads to listening to the correct Teaching. Listening to the correct Teaching leads to faith. Faith leads to wise attention. Wise attention leads to mindful awareness Mindful awareness leads to restrained mental faculties. Restrained mental faculties lead to the three right behaviours. The three right behaviours lead to the four establishments of mindfulness. The four establishments of mindfulness lead to the seven enlightenment factorsòhe seven enlightenment factors lead to knowledge and release. Thus these are the supportive conditions for knowledge and release .
3. Niññhaõgatasuttam Ý Attained perfection
63. ßBhikkhus, all those who have become perfect in this dispensation have come to right view. Of those come to right view, five are perfect in this same life, five become perfect abandonng this life. Which five are perfect in this same life?
One born seven times the most, one going from clan to clan, one with another single birth, the once returner and the perfect one in this very life. These five are perfect in this very life. Which five perfect abandoning this life. One who extinguishes in the middle of his life span in some heaven, one in the visinity of extinction, one extinguishing without substratum, one extinguishing with substratum, and the one going up stream up to the highest world of brahma. These five abandon this life and become perfect. Of those come to right view, five are perfect in this same life, five become perfect abandonng this life.
4. Aveccappasannasuttam Ý Unwavering faith
64. ßBhikkhus, whoever have unwavering faith in me, all of them have entered the stream of the Teaching. Of those entered the stream, five are perfect in this same life, five become perfect abandonng this life. Which five are perfect in this same life?
One born seven times the most, one going from clan to clan, one with another single birth, the once returner and the perfect one in this very life. These five are perfect in this very life. Which five perfect abandoning this life. One who extinguishes in the middle of his life span in some heaven, one in the visinity of extinction, one extinguishing without substratum, one extinguishing with substratum, and the one going up stream up to the highest world of brahma. These five abandon this life and become perfect. Of those who have entered the stream of the Teaching, five are perfect in this same life, five become perfect abandonng this life.
5. Pañhamasukhasuttam Ý First on pleasantness
65. Once venerable Sariputta was living in a village of reeds in Magadha. Then the wandering ascetic Samandaka, approached venerable Sariputta, exchanged friendly greetings, sat on a side and said:
ßFriend, Sariputta, what is pleasant and what is unpleasant?
ßFriend, future birth is unpleasant and no birth in the future is pleasant .
Friend, when there is future birth, these unpleasantnesses should be expected.-Cold, heat, hunger, thirst, excrement, urination, the touch of fire, punishment, the touch of a weapon, relations and friends get together and make a fuss Friend, when there is future birth, these unpleasantnesses should be expected.
Friend, when there is no future birth, these pleasantnesses should be expected.-Not cold, no heat, not hungry, not thirsty, no excrement, no urination, not the touch of fire, no punishments, not the touch of a weapon, and relations and friends do not get together and make a fuss Friend, when there is no future birth, these pleasantnesses should be expected.
6. Dutiyasukhasuttam Ý Second on pleasantness
66. Once venerable Sariputta was living in a village of reeds in Magadha. Then the wandering ascetic Samandaka, approached venerable Sariputta, exchanged friendly greetings, sat on a side and said:
ßFriend, Sariputta, what is pleasant in this dispensation and what is unpleasant?
ßFriend, non-attachment to the dispenation is unpleasant and attachment to the dispensation is pleasant. Friend, when there is non attachment to the dispensation these unpleasantnesses should be expected. Even when going pleasantness and agreeability does not get established, even when standing, ... re ... sitting, ... re ... lying ... re ... going to the village, ... re ... going to the forest, ... re ... going to the root of a tree, ... re ... to an empty house, ... re ... in open space, ... re ... even in the presence of the bhikkhus.
Friend, when there is attachment to the dispensation these pleasantnesses should be expected. Even when going, pleasantness and agreeability get established, even when standing, ... re ... sitting, ... re ... lying ... re ... going to the village, ... re ... going to the forest, ... re ... going to the root of a tree, ... re ... to an empty house, ... re ... in open space, ... re ... even in the presence of the bhikkhus. Friend, when there is attachment to the dispensation these pleasantnesses should be expected.
7. Pañhamanalakapanasuttam Ý First in Nalakapana. associatãng
67. At one time The Blessed One was touring the country of Kosala with a large Community of bhikkhus and entered the hamlet Nalakapana, in the country of Kosala. There The Blessed One lived in a thicket. On that full moon day The Blessed One was seated surrounded by the Community of bhikkhus and advised, incited and made the hearts light with a talk. Then The Blessed One observed the silent Community of bhikkhu and addressed venerable Sariputta:
ßSariputta, the Community of bhikkhus is free of sloth and torpor, advise the bhikkhus, my back aches and I will lie. Venerable Sariputta agreed.
The Blessed One folded the robe in four, laid it on the ground, turned to his right side, made the lion's posture keeping one foot over the other and attending to the perception of rising lay down with mindful awareness.
Then venerable Sariputta addressed the bhikkhus:
ßFriends, when there is no faith in meritorious things to someone ... re ... no shame, ... re ... no remorse, ... re ... no effort, ... re ... no wisdom, in meritorious things he should expect decrease by night or by day Like the moon on the waning side should expect decrease in colour, in the orbit, in radiance and overall appearance by night or by day. In the same manner friends, when there is no faith in meritorious things to someone ... re ... no shame, ... re ... no remorse, ... re ... no effort, ... re ... no wisdom, in meritorious things he should expect decrease by night or by day.
Friends, a person lacking in faith is decreasing, a person lacking in shame is decreasing, a person lacking remorse is decreasing, a lazy person is decreasing, a person lacking in wisdom is decreasing, an angry person is decreasing, a grudging person is decreasing, a person with evil desires is decreasing, a person with evil friendship is decreasing, a person with wrong view is decreasing.
Friends, when there is faith in meritorious things to someone ... re ... shame, ... re ... remorse, ... re ... effort, ... re ... wisdom, in meritorious things he should expect increase by night or by day Like the moon on the waxing side should expect increase in colour, in the orbit, in radiance and overall appearance by night or by day. In the same manner friends, when there is faith in meritorious things to someone ... re ... shame, ... re ... remorse, ... re ... effort, ... re ... wisdom, in meritorious things he should expect increase by night or by day.
Friends, a person endowed with faith is increasing, a person endowed with shame is increasing, a person endowed with remorse is increasing, a person with aroused effort is increasing, a person endowed with wisdom is increasing, a not angry person is increasing, a non grudging person is increasing, a person with few desires is increasing, a person with spiritual friendship is increasing and a person with right view is increasing.
Then The Blessed One got up and addressed venerable Sariputta:
ßGood! Sariputta. when there is no faith in meritorious things to someone ... re ... no shame, ... re ... no remorse, ... re ... no effort, ... re ... no wisdom, in meritorious things he should expect decrease by night or by day Like the moon on the waning side should expect decrease in colour, in the orbit, in radiance and overall appearance by night or by day. In the same manner Sariputta, when there is no faith in meritorious things to someone ... re ... no shame, ... re ... no remorse, ... re ... no effort, ... re ... no wisdom, in meritorious things he should expect decrease by night or by day.
Sariputta, a person lacking in faith is decreasing, a person lacking in shame is decreasing, a person lacking remorse is decreasing, a lazy person is decreasing, a person lacking in wisdom is decreasing, an angry person is decreasing, a grudging person is decreasing, a person with evil desires is decreasing, a person with evil friendship is decreasing, a person with wrong view is decreasing.
Sariputta, when there is faith in meritorious things to someone ... re ... shame, ... re ... remorse, ... re ... effort, ... re ... wisdom, in meritorious things he should expect increase by night or by day Like the moon on the waxing side should expect increase in colour, in the orbit, in radiance and overall appearance by night or by day. In the same manner Sariputta, when there is faith in meritorious things to someone ... re ... shame, ... re ... remorse, ... re ... effort, ... re ... wisdom, in meritorious things he should expect increase by night or by day.
Sariputta, a person endowed with faith is increasing, a person endowed with shame is increasing, a person endowed with remorse is increasing, a person with aroused effort is increasing, a person endowed with wisdom is increasing, a not angry person is increasing, a non grudging person is increasing, a person with few desires is increasing, a person with spiritual friendship is increasing and a person with right view is increasing.
8. Dutiyanalakapanasuttam Ý Second in Nalakapana
68. At one time The Blessed One was touring the country of Kosala with a large Community of bhikkhus and entered the hamlet Nalakapana, in the country of Kosala. There The Blessed One lived in a thicket. On that full moon day The Blessed One was seated surrounded by the Community of bhikkhus and advised, incited and made the hearts light with a talk. Then The Blessed One observed the silent Community of bhikkhus and addressed venerable Sariputta:
ßSariputta, the Community of bhikkhus is free of sloth and torpor, advise the bhikkhus, my back aches and I will lie. Venerable Sariputta agreed.
The Blessed One folded the robe in four, laid it on the ground, turned to his right side, made the lion's posture keeping one foot over the other and attending to the perception of rising lay down with mindful awareness.
Then venerable Sariputta addressed the bhikkhus:
ßFriends, when there is no faith in meritorious things ... re ... no shame, ... re ... no remorse, ... re ... no effort, ... re ... no wisdom, ... re ... has no careful attention, ... re ... does not bear the Teaching, ... re ... does not search for the meanings, ... re ... does not live according to the Teaching, ... re ... is not diligent in meritorious things should expect decrease by night or by day Like the moon on the waning side should expect decrease in colour, in the orbit, in radiance and overall appearance by night or by day. In the same manner friends, when there is no faith in meritorious things ... re ... no shame, ... re ... no remorse, ... re ... no effort, ... re ... no wisdom, no careful attention, ... re ... does not bear the Teaching, ... re ... does not search for the meanings in the Teaching, ... re ... does not live according to the Teaching, ... re ... is not diligent in meritorious things he should expect decrease by night or by day. Like the moon that decreases in colour, the disc, radiance and overall beaut y by day or night in the waning side.
Friends, in the same manner, when there is no faith in meritorious things ... re ... no shame, ... re ... no remorse, ... re ... no effort, ... re ... no wisdom, ... re ... has no careful attention, ... re ... does not bear the Teaching, ... re ... does not search for the meanings, ... re ... does not live according to the Teaching, ... re ... is not diligent in meritorious things should expect decrease by night or by day.
Friends, when there is faith in meritorious things to someone ... re ... shame, ... re ... remorse, ... re ... effort, ... re ... wisdom, ... re ... has careful attention, ... re ... bears the Teaching, ... re ... searches meanings in the Teaching ... re ... lives according to the Teaching and is diligent in meritorious things, he should expect increase by night or by day Like the moon on the waxing side should expect increase in colour, in the orbit, in radiance and overall appearance by night or by day.
Then The Blessed One got up and addressed venerable Sariputta:
ßGood! Sariputta. when there is no faith in meritorious things ... re ... no shame, ... re ... no remorse, ... re ... no effort, ... re ... no wisdom, ... re ... no careful attention, ... re ... does not bear the Teaching, ... re ... does not search meanings in the Teaching, ... re ... Does not live according to the Teaching, ... re ... and is not diligent in meritorious things he should expect decrease by night or by day Like the moon on the waning side should expect decrease in colour, in the orbit, in radiance and overall appearance by night or by day. In the same manner Sariputta, when there is no faith in meritorious things ... re ... no shame, ... re ... no remorse, ... re ... no effort, ... re ... no wisdom, ... re ... no careful attention, ... re ... Does not bear the Teaching, ... re ... Does not search meanngs in the Teaching, ... re ... does not live according to the Teaching and not diligent in meritorious things he should expect decrease by night or by day.
Sariputta, when there is faith in meritorious things ... re ... shame, ... re ... remorse, ... re ... effort, ... re ... wisdom, ... re ... careful attention, ... re ... bears the Teaching, ... re ... searches meanings in the Teaching, ... re ... lives according to the Teaching, ... re ... and is diligent in meritorious things he should expect increase by night or by day Like the moon on the waxing side should expect increase in colour, in the orbit, in radiance and overall appearance by night or by day. In the same manner Sariputta, when there is faith in meritorious things ... re ... shame, ... re ... remorse, ... re ... effort, ... re ... wisdom, ... re ... careful attention, ... re ... bears the Teaching, ... re ... searches meanings in the Teaching, ... re ... lives according to the Teaching and is diligent in meritorious things he should expect increase by night or by day.
9. Pañhamakathavatthusuttam Ý First on topics of conversation
69. At one time The Blessed One was abiding in the monastery offered by Anathapiõóika in Jeta's grove in Savatthi. At that time many bhikkhus after the meal was over, returning from the alms round were assembled and seated in the attendance hall conversing on various childish things such as about royality, robbers, chief ministers, army, talk arousing fear, battles, eatables, drinks, clothes, beds, garlands, scents, relations, conveyances, talk about villages and hamlets, cities and states, about women and heroes, gossip at the junction and well, about the dead, various talk about the end of the world and ocean and talk about this will happen and this will not happen and so on.
In the evening The Blessed One getting up from his seclusion approached the attendance hall and sat on the prepared seat and asked: ßBhikkhus, with what talk were you seated and what was the other conversation?
ßHere, venerable sir, after the meal was over, returning from the alms round we were assembled and seated in the attendance hall conversing on various childish things such as about royality, robbers, chief ministers, army, talk arousing fear, battles, eatables, drinks, clothes, beds, garlands, scents, relations, conveyances, talk about villages and hamlets, cities and states, about women and heroes, gossip at the junction and well, about the dead, various talk about the end of the world and ocean and talk about this will happen and this will not happen and so on.
ßBhikkhus, it is not suitable for clansmen like you who have left the household and gone forth out of faith to be conversing on various childish things such as about royality, robbers, chief ministers, army, talk arousing fear, battles, eatables, drinks, clothes, beds, garlands, scents, relations, conveyances, talk about villages and hamlets, cities and states, about women and heroes, gossip at the junction and well, about the dead, various talk about the end of the world and ocean and talk about this will happen and this will not happen and so on.
Bhikkhus, these ten are the topics of conversation What ten?
Talk about wanting little, satisfaction, seclusion, withdrawing from the company, arousing effort, virtues, concentration, wisdom, release and knowledge and vision of release. Bhikkhus, these ten are the topics of conversation.
Bhikkhus, talk on these ten topics of conversation over and over again. Give up talking even about the moon and sun. Let the wandering ascetics of other sects do it.
10. Dutiya kathavatthusuttam Ý Second on the topics of convrsation
70. At one time The Blessed One was abiding in the monastery offered by Anathapiõóika in Jeta's grove in Savatthi. At that time many bhikkhus after the meal was over, returning from the alms round were assembled and seated in the attendance hall conversing on various childish things such as about royality, robbers, chief ministers, army, talk arousing fear, battles, eatables, drinks, clothes, beds, garlands, scents, relations, conveyances, talk about villages and hamlets, cities and states, about women and heroes, gossip at the junction and well, about the dead, various talk about the end of the world and ocean and talk about this will happen and this will not happen and so on.
In the evening The Blessed One getting up from his seclusion approached the attendance hall and sat on the prepared seat and asked: ßBhikkhus, with what talk were you seated and what was the other conversation?
ßHere, venerable sir, after the meal was over, returning from the alms round we were assembled and seated in the attendance hall conversing on various childish things such as about royality, robbers, chief ministers, army, talk arousing fear, battles, eatables, drinks, clothes, beds, garlands, scents, relations, conveyances, talk about villages and hamlets, cities and states, about women and heroes, gossip at the junction and well, about the dead, various talk about the end of the world and ocean and talk about this will happen and this will not happen and so on.
ßBhikkhus, it is not suitable for clansmen like you who have left the household and gone forth out of faith to be conversing on various childish things such as about royality, robbers, chief ministers, ... re ... and this will not happen and so on.
Bhikkhus, these ten things are praiseworthy. What ten?
Here, bhikkhus, a bhikkhu has few desires and converses with the bhikkhus on few desires. The bhikkhu with few desires, talking to the bhikkhus on few desires is a praiseworthy thing.
A satisfied bhikkhu converses with the bhikkhus on satisfaction. The satisfied bhikkhu talking to the bhikkhus on satisfaction, is a praiseworthy thing.
A bhikkhu is secluded and converses with the bhikkhus on seclusion. The secluded bhikkhu talking to the bhikkhus on seclusion is a praiseworthy thing.
A bhikkhu not fond of company converses with the bhikkhus on withdrawing from company. The bhikkhu not fond of company talking to the bhikkhus on withdrawing from the company is a praiseworthy thing.
A bhikkhu with aroused effort converses with the bhikkhus on arousing effort. The bhikkhu with aroused effort talking to the bhikkhus on arousing effort is a praiseworthy thing.
A virtuous bhikkhu converses with the bhikkhus on virtues. The virtuous bhikkhu talking to the bhikkhus on virtues is a praiseworthy thing.
A concentrated bhikkhu, converses with the bhikkhus on concentration. The concentrated bhikkhu talking to the bhikkhus on concentration is a praiseworthy thing.
A wise bhikkhu converses with the bhikkhus on wisdom. The wise bhikkhu conversing with the bhikkhus on wisdom is a praiseworthy thing.
A released bhikkhu converses with the bhikkhus on release. The released bhikkhu conversing with the bhikkhus on release is a praiseworthy thing.
A bhikkhu endowed with knowledge and vision of release, converses with the bhikkhus on knowledge and vision of release. The bhikkhu endowed with knowledge and vision of release conversing with the bhikkhus on knowledge and vision of release is a praiseworthy thing. Bhikkhus, these ten things are praiseworthy.
007. Yamakavaggo Ý Twin section
1. Avijjasuttam Ý Ignorance
61. Bhikkhus, a beginning to ignorance cannot be pointed out, `Before this there was no ignorance, it occured afterwards. Bhikkhus, it is pointed out: On account of this, there is ignorance.
Bhikkhus, I say, ignorance too has a supportive condition. What is the supportive condition of ignorance?
The five obstructions is the reply. Bhikkhus, I say, even the five obstructions have a supportive condition. What is the supportive condition for the five obstructions? The three misbehaviours is the reply. Bhikkhus, I say, even the three misbehaviours have a supportive condition. What is the supportive condition for the three misbehaviours? Lack of restraint in the mental faculties is the reply Bhikkhus, I say, even the lack of restraint in the mental faculties has a supportive condition. What is the supportive condition for the lack of restraint in the mental faculties? Lack of mindful awareness is the reply. Bhikkhus, I say, even the lack of mindful awareness has a supportive condition. What is the supportive condition for the lack of mindful awareness? Unwise attention is the reply.
Bhikkhus, I say, even unwise attention has a supportive condition. What is the supportive condition for unwise attention? Lack of faith is the reply Bhikkhus, I say, even lack of faith has a supportive condition. What is the supportive condition for lack of faith? Listening to the incorrect Teaching is the reply. Bhikkhus, I say, even listening to the incorrect Teaching has a supportive condition. What is the supportive condition for listening to the incorrect Teaching? Associating non- Great beings is the reply.
Thus bhikkhus, not associating Great beings leads to listening to the incorrect Teaching. Listening to the incorret Teaching leads to lack of faith. Lack of faith leads to unwise attention. Unwise attention leads to lack of mindful awareness Lack of mindful awareness leads to unrestrained mental faculties. Unrestrained mental faculties lead to the three misbehaviours. The three misbehaviours lead to the five obstructions. The five obstructions lead to ignorance. Thus these are the supportive conditions for ignorance.
Bhikkhus, like water from the big drops of rain, that fall on top of the mountains coming down to the lowlands fill up mountain creeks and streams. They in turn fill up the small rivers and the huge rivers and fill up the great ocean. And that water becomes the supportive condition for the ocean.
In the same manner bhikkhus, not associating Great beings leads to listening to the incorrect Teaching. Listening to the incorret Teaching leads to lack of faith. Lack of faith leads to unwsie attention. Unwise attention leads to lack of mindful awareness Lack of mindful awareness leads to unrestrained mental faculties. Unrestrained mental faculties lead to the three misbehaviours. The three misbehaviours lead to the five obstructions. The five obstructions lead to ignorance. Thus these are the supportive conditions for ignorance.
Bhikkhus, I say, knowledge and release too, have a supportive condition. What is the supportive condition for knowledge and release? The seven enlightenment factors is the reply. Bhikkhus, I say, even the seven enlightenment factors have a supportive condition. What is the supportive condition for the seven enlightenment factors? The four establishments of mindfulness is the reply. Bhikkhus, I say, even the four establishments of mindfulness have a supportive condition. What is the supportive condition for the four establishments of mindfulness? The three right behaviours is the reply. Bhikkhus, I say, even the three right behaviours have a supportive condition. What is the supportive condition for the three right behaviours? Restraint in the mental faculties is the reply Bhikkhus, I say, even the restraint in the mental faculties have a supportive condition. What is the supportive condition for the restraint in the mental faculties? Mindful awareness is the reply. Bhikkhus, I say, even mindful awareness has a supportive condition. What is the supportive condition for mindful awareness? Wise attention is the reply Bhikkhus, I say, even wise attention has a supportive condition. What is the supportive condition for wise attention? Faith is the reply Bhikkhus, I say, even faith has a supportive condition. What is the supportive condition for faith? Listening to the correct Teaching is the reply. Bhikkhus, I say, even listening to the correct Teaching has a supportive condition. What is the supportive condition for listening to the correct Teaching? Associating Great beings is the reply.
Thus bhikkhus, associating Great beings leads to listening to the correct Teaching. Listening to the corret Teaching leads to faith. Faith leads to wise attention. Wise attention leads to mindful awareness Mindful awareness leads to restrained mental faculties. Restrained mental faculties lead to the three right behaviours. The three right behaviours lead to the four establishments of mindfulness. The four establishments of mindfulness lead to the seven enlightenment factors. The seven enlightenment factors lead to knowledge and release. Thus these are the supportive conditions for knowledge and release.
Bhikkhus, like water from the big drops of rain, that fall on top of the mountains coming down to the lowlands fill up mountain creeks and streams. They in turn fill up the small rivers and the huge rivers and fill up the great ocean. And that water becomes the supportive condition for the ocean.
In the same manner bhikkhus, associating Great beings leads to listening to the correct Teaching. Listening to the correct Teaching leads to faith. Faith leads to wsie attention. Wise attention leads to mindful awareness Mindful awareness leads to restrained mental faculties. Restrained mental faculties lead to the three right behaviours. The three right behaviours lead to the four establishments of mindfulness. The four establishments of mindfulness lead to the seven enlightenment factorsòhe seven enlightenment factors lead to knowledge and release. Thus these are the supportive conditions for knowledge and release.
2. òaõhasuttam Ý Craving
62. Bhikkhus, a beginning to the craving `to be' cannot be pointed out.-'Before this there was no craving `to be', it occured afterwards. Bhikkhus, it is pointed out: On account of this, there is `craving `to be'.
Bhikkhus, I say, craving `to be' too has a supportive condition. What is the supportive condition for craving `to be'.? Ignorance is the reply. Bhikkhus, I say, even ignorance has a supportive condition. What is the supportive condition for ignorance?
The five obstructions is the reply. Bhikkhus, I say, even the five obstructions have a supportive condition. What is the supportive condition for the five obstructions? The three misbehaviours is the reply. Bhikkhus, I say, even the three misbehaviours have a supportive condition. What is the supportive condition for the three misbehaviours? Lack of restraint in the mental faculties is the reply Bhikkhus, I say, even the lack of restraint in the mental faculties has a supportive condition. What is the supportive condition for the lack of restraint in the mental faculties? Lack of mindful awareness is the reply. Bhikkhus, I say, even the lack of mindful awareness has a supportive condition. What is the supportive condition for the lack of mindful awareness? Unwise attention is the reply.
Bhikkhus, I say, even unwise attention has a supportive condition. What is the supportive condition for unwise attention? Lack of faith is the reply Bhikkhus, I say, even lack of faith has a supportive condition. What is the supportive condition for lack of faith? Listening to the incorrect Teaching is the reply. Bhikkhus, I say, even listening to the incorrect Teaching has a supportive condition. What is the supportive condition for listening to the incorrect Teaching? Associating non- Great beings is the reply.
Thus bhikkhus, associating non-Great beings leads to listening to the incorrect Teaching. Listening to the incorret Teaching leads to lack of faith. Lack of faith leads to unwise attention. Unwise attention leads to lack of mindful awareness Lack of mindful awareness leads to unrestrained mental faculties. Unrestrained mental faculties lead to the three misbehaviours. The three misbehaviours lead to the five obstructions. The five obstructions lead to ignorance and ignorance leads to the craving `to be'. Thus these are the supportive conditions for the craving `to be'.
Bhikkhus, like water from the big drops of rain, that fall on top of the mountains coming down to the lowlands fill up mountain creeks and streams. They in turn fill up the small rivers and the huge rivers and fill up the great ocean. And that water becomes the supportive condition for the ocean.
In the same manner bhikkhus, not associating Great beings leads to listening to the incorrect Teaching. Listening to the incorret Teaching leads to lack of faith. Lack of faith leads to unwsie attention. Unwise attention leads to lack of mindful awareness Lack of mindful awareness leads to unrestrained mental faculties. Unrestrained mental faculties lead to the three misbehaviours. The three misbehaviours lead to the five obstructions. The five obstructions lead to ignorance and ignorance leads to the craving `to be.'Thus these are the supportive conditions for the craving `to be.'
Bhikkhus, I say, knowledge and release too, have a supportive condition. What is the supportive condition for knowledge and release? The seven enlightenment factors is the reply. Bhikkhus, I say, even the seven enlightenment factors have a supportive condition. What is the supportive condition for the seven enlightenment factors? The four establishments of mindfulness is the reply. Bhikkhus, I say, even the four establishments of mindfulness have a supportive condition. What is the supportive condition for the four establishments of mindfulness? The three right behaviours is the reply. Bhikkhus, I say, even the three right behaviours have a supportive condition. What is the supportive condition for the three right behaviours? Restraint in the mental faculties is the reply Bhikkhus, I say, even the restraint in the mental faculties have a supportive condition. What is the supportive condition for the restraint in the mental faculties? Mindful awareness is the reply. Bhikkhus, I say, even mindful awareness has a supportive condition. What is the supportive condition for mindful awareness? Wise attention is the reply Bhikkhus, I say, even wise attention has a supportive condition. What is the supportive condition for wise attention? Faith is the reply Bhikkhus, I say, even faith has a supportive condition. What is the supportive condition for faith? Listening to the correct Teaching is the reply. Bhikkhus, I say, even listening to the correct Teaching has a supportive condition. What is the supportive condition for listening to the correct Teaching? Associating Great beings is the reply.
Thus bhikkhus, associating Great beings leads to listening to the correct Teaching. Listening to the corret Teaching leads to faith. Faith leads to wise attention. Wise attention leads to mindful awareness Mindful awareness leads to restrained mental faculties. Restrained mental faculties lead to the three right behaviours. The three right behaviours lead to the four establishments of mindfulness. The four establishments of mindfulness lead to the seven enlightenment factors. The seven enlightenment factors lead to knowledge and release. Thus these are the supportive conditions for knowledge and release.
Bhikkhus, like water from the big drops of rain, that fall on top of the mountains coming down to the lowlands fill up mountain creeks and streams. They in turn fill up the small rivers and the huge rivers and fill up the great ocean. And that water becomes the supportive condition for the ocean.
In the same manner bhikkhus, associating Great beings leads to listening to the correct Teaching. Listening to the correct Teaching leads to faith. Faith leads to wise attention. Wise attention leads to mindful awareness Mindful awareness leads to restrained mental faculties. Restrained mental faculties lead to the three right behaviours. The three right behaviours lead to the four establishments of mindfulness. The four establishments of mindfulness lead to the seven enlightenment factorsòhe seven enlightenment factors lead to knowledge and release. Thus these are the supportive conditions for knowledge and release .
3. Niññhaõgatasuttam Ý Attained perfection
63. ßBhikkhus, all those who have become perfect in this dispensation have come to right view. Of those come to right view, five are perfect in this same life, five become perfect abandonng this life. Which five are perfect in this same life?
One born seven times the most, one going from clan to clan, one with another single birth, the once returner and the perfect one in this very life. These five are perfect in this very life. Which five perfect abandoning this life. One who extinguishes in the middle of his life span in some heaven, one in the visinity of extinction, one extinguishing without substratum, one extinguishing with substratum, and the one going up stream up to the highest world of brahma. These five abandon this life and become perfect. Of those come to right view, five are perfect in this same life, five become perfect abandonng this life.
4. Aveccappasannasuttam Ý Unwavering faith
64. ßBhikkhus, whoever have unwavering faith in me, all of them have entered the stream of the Teaching. Of those entered the stream, five are perfect in this same life, five become perfect abandonng this life. Which five are perfect in this same life?
One born seven times the most, one going from clan to clan, one with another single birth, the once returner and the perfect one in this very life. These five are perfect in this very life. Which five perfect abandoning this life. One who extinguishes in the middle of his life span in some heaven, one in the visinity of extinction, one extinguishing without substratum, one extinguishing with substratum, and the one going up stream up to the highest world of brahma. These five abandon this life and become perfect. Of those who have entered the stream of the Teaching, five are perfect in this same life, five become perfect abandonng this life.
5. Pañhamasukhasuttam Ý First on pleasantness
65. Once venerable Sariputta was living in a village of reeds in Magadha. Then the wandering ascetic Samandaka, approached venerable Sariputta, exchanged friendly greetings, sat on a side and said:
ßFriend, Sariputta, what is pleasant and what is unpleasant?
ßFriend, future birth is unpleasant and no birth in the future is pleasant .
Friend, when there is future birth, these unpleasantnesses should be expected.-Cold, heat, hunger, thirst, excrement, urination, the touch of fire, punishment, the touch of a weapon, relations and friends get together and make a fuss Friend, when there is future birth, these unpleasantnesses should be expected.
Friend, when there is no future birth, these pleasantnesses should be expected.-Not cold, no heat, not hungry, not thirsty, no excrement, no urination, not the touch of fire, no punishments, not the touch of a weapon, and relations and friends do not get together and make a fuss Friend, when there is no future birth, these pleasantnesses should be expected.
6. Dutiyasukhasuttam Ý Second on pleasantness
66. Once venerable Sariputta was living in a village of reeds in Magadha. Then the wandering ascetic Samandaka, approached venerable Sariputta, exchanged friendly greetings, sat on a side and said:
ßFriend, Sariputta, what is pleasant in this dispensation and what is unpleasant?
ßFriend, non-attachment to the dispenation is unpleasant and attachment to the dispensation is pleasant. Friend, when there is non attachment to the dispensation these unpleasantnesses should be expected. Even when going pleasantness and agreeability does not get established, even when standing, ... re ... sitting, ... re ... lying ... re ... going to the village, ... re ... going to the forest, ... re ... going to the root of a tree, ... re ... to an empty house, ... re ... in open space, ... re ... even in the presence of the bhikkhus.
Friend, when there is attachment to the dispensation these pleasantnesses should be expected. Even when going, pleasantness and agreeability get established, even when standing, ... re ... sitting, ... re ... lying ... re ... going to the village, ... re ... going to the forest, ... re ... going to the root of a tree, ... re ... to an empty house, ... re ... in open space, ... re ... even in the presence of the bhikkhus. Friend, when there is attachment to the dispensation these pleasantnesses should be expected.
7. Pañhamanalakapanasuttam Ý First in Nalakapana. associatãng
67. At one time The Blessed One was touring the country of Kosala with a large Community of bhikkhus and entered the hamlet Nalakapana, in the country of Kosala. There The Blessed One lived in a thicket. On that full moon day The Blessed One was seated surrounded by the Community of bhikkhus and advised, incited and made the hearts light with a talk. Then The Blessed One observed the silent Community of bhikkhu and addressed venerable Sariputta:
ßSariputta, the Community of bhikkhus is free of sloth and torpor, advise the bhikkhus, my back aches and I will lie. Venerable Sariputta agreed.
The Blessed One folded the robe in four, laid it on the ground, turned to his right side, made the lion's posture keeping one foot over the other and attending to the perception of rising lay down with mindful awareness.
Then venerable Sariputta addressed the bhikkhus:
ßFriends, when there is no faith in meritorious things to someone ... re ... no shame, ... re ... no remorse, ... re ... no effort, ... re ... no wisdom, in meritorious things he should expect decrease by night or by day Like the moon on the waning side should expect decrease in colour, in the orbit, in radiance and overall appearance by night or by day. In the same manner friends, when there is no faith in meritorious things to someone ... re ... no shame, ... re ... no remorse, ... re ... no effort, ... re ... no wisdom, in meritorious things he should expect decrease by night or by day.
Friends, a person lacking in faith is decreasing, a person lacking in shame is decreasing, a person lacking remorse is decreasing, a lazy person is decreasing, a person lacking in wisdom is decreasing, an angry person is decreasing, a grudging person is decreasing, a person with evil desires is decreasing, a person with evil friendship is decreasing, a person with wrong view is decreasing.
Friends, when there is faith in meritorious things to someone ... re ... shame, ... re ... remorse, ... re ... effort, ... re ... wisdom, in meritorious things he should expect increase by night or by day Like the moon on the waxing side should expect increase in colour, in the orbit, in radiance and overall appearance by night or by day. In the same manner friends, when there is faith in meritorious things to someone ... re ... shame, ... re ... remorse, ... re ... effort, ... re ... wisdom, in meritorious things he should expect increase by night or by day.
Friends, a person endowed with faith is increasing, a person endowed with shame is increasing, a person endowed with remorse is increasing, a person with aroused effort is increasing, a person endowed with wisdom is increasing, a not angry person is increasing, a non grudging person is increasing, a person with few desires is increasing, a person with spiritual friendship is increasing and a person with right view is increasing.
Then The Blessed One got up and addressed venerable Sariputta:
ßGood! Sariputta. when there is no faith in meritorious things to someone ... re ... no shame, ... re ... no remorse, ... re ... no effort, ... re ... no wisdom, in meritorious things he should expect decrease by night or by day Like the moon on the waning side should expect decrease in colour, in the orbit, in radiance and overall appearance by night or by day. In the same manner Sariputta, when there is no faith in meritorious things to someone ... re ... no shame, ... re ... no remorse, ... re ... no effort, ... re ... no wisdom, in meritorious things he should expect decrease by night or by day.
Sariputta, a person lacking in faith is decreasing, a person lacking in shame is decreasing, a person lacking remorse is decreasing, a lazy person is decreasing, a person lacking in wisdom is decreasing, an angry person is decreasing, a grudging person is decreasing, a person with evil desires is decreasing, a person with evil friendship is decreasing, a person with wrong view is decreasing.
Sariputta, when there is faith in meritorious things to someone ... re ... shame, ... re ... remorse, ... re ... effort, ... re ... wisdom, in meritorious things he should expect increase by night or by day Like the moon on the waxing side should expect increase in colour, in the orbit, in radiance and overall appearance by night or by day. In the same manner Sariputta, when there is faith in meritorious things to someone ... re ... shame, ... re ... remorse, ... re ... effort, ... re ... wisdom, in meritorious things he should expect increase by night or by day.
Sariputta, a person endowed with faith is increasing, a person endowed with shame is increasing, a person endowed with remorse is increasing, a person with aroused effort is increasing, a person endowed with wisdom is increasing, a not angry person is increasing, a non grudging person is increasing, a person with few desires is increasing, a person with spiritual friendship is increasing and a person with right view is increasing.
8. Dutiyanalakapanasuttam Ý Second in Nalakapana
68. At one time The Blessed One was touring the country of Kosala with a large Community of bhikkhus and entered the hamlet Nalakapana, in the country of Kosala. There The Blessed One lived in a thicket. On that full moon day The Blessed One was seated surrounded by the Community of bhikkhus and advised, incited and made the hearts light with a talk. Then The Blessed One observed the silent Community of bhikkhus and addressed venerable Sariputta:
ßSariputta, the Community of bhikkhus is free of sloth and torpor, advise the bhikkhus, my back aches and I will lie. Venerable Sariputta agreed.
The Blessed One folded the robe in four, laid it on the ground, turned to his right side, made the lion's posture keeping one foot over the other and attending to the perception of rising lay down with mindful awareness.
Then venerable Sariputta addressed the bhikkhus:
ßFriends, when there is no faith in meritorious things ... re ... no shame, ... re ... no remorse, ... re ... no effort, ... re ... no wisdom, ... re ... has no careful attention, ... re ... does not bear the Teaching, ... re ... does not search for the meanings, ... re ... does not live according to the Teaching, ... re ... is not diligent in meritorious things should expect decrease by night or by day Like the moon on the waning side should expect decrease in colour, in the orbit, in radiance and overall appearance by night or by day. In the same manner friends, when there is no faith in meritorious things ... re ... no shame, ... re ... no remorse, ... re ... no effort, ... re ... no wisdom, no careful attention, ... re ... does not bear the Teaching, ... re ... does not search for the meanings in the Teaching, ... re ... does not live according to the Teaching, ... re ... is not diligent in meritorious things he should expect decrease by night or by day. Like the moon that decreases in colour, the disc, radiance and overall beaut y by day or night in the waning side.
Friends, in the same manner, when there is no faith in meritorious things ... re ... no shame, ... re ... no remorse, ... re ... no effort, ... re ... no wisdom, ... re ... has no careful attention, ... re ... does not bear the Teaching, ... re ... does not search for the meanings, ... re ... does not live according to the Teaching, ... re ... is not diligent in meritorious things should expect decrease by night or by day.
Friends, when there is faith in meritorious things to someone ... re ... shame, ... re ... remorse, ... re ... effort, ... re ... wisdom, ... re ... has careful attention, ... re ... bears the Teaching, ... re ... searches meanings in the Teaching ... re ... lives according to the Teaching and is diligent in meritorious things, he should expect increase by night or by day Like the moon on the waxing side should expect increase in colour, in the orbit, in radiance and overall appearance by night or by day.
Then The Blessed One got up and addressed venerable Sariputta:
ßGood! Sariputta. when there is no faith in meritorious things ... re ... no shame, ... re ... no remorse, ... re ... no effort, ... re ... no wisdom, ... re ... no careful attention, ... re ... does not bear the Teaching, ... re ... does not search meanings in the Teaching, ... re ... Does not live according to the Teaching, ... re ... and is not diligent in meritorious things he should expect decrease by night or by day Like the moon on the waning side should expect decrease in colour, in the orbit, in radiance and overall appearance by night or by day. In the same manner Sariputta, when there is no faith in meritorious things ... re ... no shame, ... re ... no remorse, ... re ... no effort, ... re ... no wisdom, ... re ... no careful attention, ... re ... Does not bear the Teaching, ... re ... Does not search meanngs in the Teaching, ... re ... does not live according to the Teaching and not diligent in meritorious things he should expect decrease by night or by day.
Sariputta, when there is faith in meritorious things ... re ... shame, ... re ... remorse, ... re ... effort, ... re ... wisdom, ... re ... careful attention, ... re ... bears the Teaching, ... re ... searches meanings in the Teaching, ... re ... lives according to the Teaching, ... re ... and is diligent in meritorious things he should expect increase by night or by day Like the moon on the waxing side should expect increase in colour, in the orbit, in radiance and overall appearance by night or by day. In the same manner Sariputta, when there is faith in meritorious things ... re ... shame, ... re ... remorse, ... re ... effort, ... re ... wisdom, ... re ... careful attention, ... re ... bears the Teaching, ... re ... searches meanings in the Teaching, ... re ... lives according to the Teaching and is diligent in meritorious things he should expect increase by night or by day.
9. Pañhamakathavatthusuttam Ý First on topics of conversation
69. At one time The Blessed One was abiding in the monastery offered by Anathapiõóika in Jeta's grove in Savatthi. At that time many bhikkhus after the meal was over, returning from the alms round were assembled and seated in the attendance hall conversing on various childish things such as about royality, robbers, chief ministers, army, talk arousing fear, battles, eatables, drinks, clothes, beds, garlands, scents, relations, conveyances, talk about villages and hamlets, cities and states, about women and heroes, gossip at the junction and well, about the dead, various talk about the end of the world and ocean and talk about this will happen and this will not happen and so on.
In the evening The Blessed One getting up from his seclusion approached the attendance hall and sat on the prepared seat and asked: ßBhikkhus, with what talk were you seated and what was the other conversation?
ßHere, venerable sir, after the meal was over, returning from the alms round we were assembled and seated in the attendance hall conversing on various childish things such as about royality, robbers, chief ministers, army, talk arousing fear, battles, eatables, drinks, clothes, beds, garlands, scents, relations, conveyances, talk about villages and hamlets, cities and states, about women and heroes, gossip at the junction and well, about the dead, various talk about the end of the world and ocean and talk about this will happen and this will not happen and so on.
ßBhikkhus, it is not suitable for clansmen like you who have left the household and gone forth out of faith to be conversing on various childish things such as about royality, robbers, chief ministers, army, talk arousing fear, battles, eatables, drinks, clothes, beds, garlands, scents, relations, conveyances, talk about villages and hamlets, cities and states, about women and heroes, gossip at the junction and well, about the dead, various talk about the end of the world and ocean and talk about this will happen and this will not happen and so on.
Bhikkhus, these ten are the topics of conversation What ten?
Talk about wanting little, satisfaction, seclusion, withdrawing from the company, arousing effort, virtues, concentration, wisdom, release and knowledge and vision of release. Bhikkhus, these ten are the topics of conversation.
Bhikkhus, talk on these ten topics of conversation over and over again. Give up talking even about the moon and sun. Let the wandering ascetics of other sects do it.
10. Dutiya kathavatthusuttam Ý Second on the topics of convrsation
70. At one time The Blessed One was abiding in the monastery offered by Anathapiõóika in Jeta's grove in Savatthi. At that time many bhikkhus after the meal was over, returning from the alms round were assembled and seated in the attendance hall conversing on various childish things such as about royality, robbers, chief ministers, army, talk arousing fear, battles, eatables, drinks, clothes, beds, garlands, scents, relations, conveyances, talk about villages and hamlets, cities and states, about women and heroes, gossip at the junction and well, about the dead, various talk about the end of the world and ocean and talk about this will happen and this will not happen and so on.
In the evening The Blessed One getting up from his seclusion approached the attendance hall and sat on the prepared seat and asked: ßBhikkhus, with what talk were you seated and what was the other conversation?
ßHere, venerable sir, after the meal was over, returning from the alms round we were assembled and seated in the attendance hall conversing on various childish things such as about royality, robbers, chief ministers, army, talk arousing fear, battles, eatables, drinks, clothes, beds, garlands, scents, relations, conveyances, talk about villages and hamlets, cities and states, about women and heroes, gossip at the junction and well, about the dead, various talk about the end of the world and ocean and talk about this will happen and this will not happen and so on.
ßBhikkhus, it is not suitable for clansmen like you who have left the household and gone forth out of faith to be conversing on various childish things such as about royality, robbers, chief ministers, ... re ... and this will not happen and so on.
Bhikkhus, these ten things are praiseworthy. What ten?
Here, bhikkhus, a bhikkhu has few desires and converses with the bhikkhus on few desires. The bhikkhu with few desires, talking to the bhikkhus on few desires is a praiseworthy thing.
A satisfied bhikkhu converses with the bhikkhus on satisfaction. The satisfied bhikkhu talking to the bhikkhus on satisfaction, is a praiseworthy thing.
A bhikkhu is secluded and converses with the bhikkhus on seclusion. The secluded bhikkhu talking to the bhikkhus on seclusion is a praiseworthy thing.
A bhikkhu not fond of company converses with the bhikkhus on withdrawing from company. The bhikkhu not fond of company talking to the bhikkhus on withdrawing from the company is a praiseworthy thing.
A bhikkhu with aroused effort converses with the bhikkhus on arousing effort. The bhikkhu with aroused effort talking to the bhikkhus on arousing effort is a praiseworthy thing.
A virtuous bhikkhu converses with the bhikkhus on virtues. The virtuous bhikkhu talking to the bhikkhus on virtues is a praiseworthy thing.
A concentrated bhikkhu, converses with the bhikkhus on concentration. The concentrated bhikkhu talking to the bhikkhus on concentration is a praiseworthy thing.
A wise bhikkhu converses with the bhikkhus on wisdom. The wise bhikkhu conversing with the bhikkhus on wisdom is a praiseworthy thing.
A released bhikkhu converses with the bhikkhus on release. The released bhikkhu conversing with the bhikkhus on release is a praiseworthy thing.
A bhikkhu endowed with knowledge and vision of release, converses with the bhikkhus on knowledge and vision of release. The bhikkhu endowed with knowledge and vision of release conversing with the bhikkhus on knowledge and vision of release is a praiseworthy thing. Bhikkhus, these ten things are praiseworthy.
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